



o 
o 
*, 
o 



4> T 






4 o 

% » 

V ^ ^ * 

^3 V ^ CT 








4 O 




O • A 



* # % 



> o " « , ^ Q 





^* ^ ■ ***** p -ill 




4 o 



^5 °^ 



1 A °^ 



^0^ o " • ♦ 



U •^s^^ O 



HISTORIC MANUAL 



OF THE 



THE tllRARY 
OF CONGRESS 

WASHINGTON 



Reformed Church 



IN THE 



UNITED STATES. 



BY 



JOSEPH HENRY DUBBS, D. D 




JUL 3 t8S5 



15 J 



LANCASTER, PA. 
1885. 



Copyright, 1885. 
All rights reserved. 



INQUIRER PRINTING CO., 
3TEREOTYPERS AND PRINTERS, 
LANCASTER, PA. 



r 



PREFACE. 



The General Synod of the " Reformed Church in the 
United States" (formerly known as the " German Re- 
formed Church"), at its triennial meeting in Tiffin, Ohio, 
in 1 88 1, requested the author to prepare a "Manual of 
the Reformed Church," containing an historical sketch 
of the denomination, with such additional information 
as its ministers and members might naturally desire to 
possess in a compact form. Such a book, it was be- 
lieved, would be valuable, both as furnishing information 
to members of the church, and as conveying to others 
proper views of its origin and history. 

In accordance with this request of the General Synod 
a manuscript was prepared, and when almost completed 
was presented to the same body, in 1884, at its meeting 
in Baltimore, Maryland. On this occasion the Synod 
was pleased to declare its approval of the general plan of 
the book, and to express a desire for its speedy publi- 
cation. In consequence of this action the present volume 
appears ; but it is necessary to state, for the purpose of 
guarding against misapprehension, that it is purely an 
individual publication, and that the Synod is in no way 
to be held responsible for its contents. 

As the author had not been favored with specific in- 
structions, he was at first inclined to believe that he would 
perform his task most acceptably by preparing a small 
volume, for reference only, containing, besides a brief 
historical sketch the Catechism and Constitution of the 

(0 



11 



PREFACE. 



Church, together with statistical information and the 
forms most generally employed in the transaction of 
ecclesiastical business. It was found, however, that at 
least one publication of this order was already in exist- 
ence, and upon reflection and consultation he was induced 
to change his plan, and to prepare a volume consisting 
mainly of historical sketches illustrative of the history of 
the Reformed Church from the davs of the Reformation 
down to the present time. Some of these sketches were, 
at the time of their composition, printed in " The Guard- 
ian," a monthly magazine of which the author is editor, 
and though not strictly consecutive they are inserted in 
deference to the wishes of partial friends. 

In its present form the book is intended to serve a 
double purpose. While it furnishes reading for the fam- 
ily, it also claims to be useful as a book of reference by 
enabling the reader to trace the career of individual min- 
isters and the chronological order of the meetings of 
ecclesiastical bodies. 

In the preparation of Book I., which relates to the 
Church in Europe, the writer has by preference con- 
sulted works whose authors have been members of the 
Reformed Church. Among these may be mentioned : 
" Leben der Vater und Begrunder der Reformirten 
Kirche," 10 vols., Elberfeld, 1857; Max Goebel's " Ge- 
schichte des Christlichen Lebens in der rheinisch-west- 
phalischen evangelischen Kirche," 4 vols., Coblenz, 1849; 
Heppe's " Protestantismus," 2 vols., Marburg, 1852; and 
Cuno's " Gedachtnissbuch deutscher Fiirsten und Furs- 
tinnen reformirten Bekenntnisses," Barmen, 1884. The 
author has also frequently referred to the writings of 
Herzog, Ebrard, and Lange, as well as to the more usual 
German and English authorities on the history of the 
Reformation. 



PREFACE. 



iii 



The materials composing Book II., which more im- 
mediately concerns the Reformed Church in the United 
States, have to a considerable extent been derived from 
original documents. Besides using his private collection 
of autograph letters and personally examining the records 
of many churches, the author has enjoyed the privilege of 
consulting a volume of manuscripts collected by Dr. H. 
Harbaugh, and the transcripts of the colonial corres- 
pondence with Holland made by Dr. Lewis Mayer. He 
is also in possession of the original Minute-book of the 
" Free Synod." Among the volumes which have been 
frequently consulted are, besides the Minutes of Coetus 
and Synod, Harbaugh's " Life of Michael Schlatter," 
" The Fathers of the Reformed Church," 5 vols., begun 
by Dr. H. Harbaugh and continued by Dr. D. Y. Heisler; 
Loner's " Deutschen in America," Seidensticker's " Eph- 
rata," Russell's " Creed and Customs," " The Tercen- 
tenary Monument, " " History of the Westmoreland 
Classis," Demarest's " History of the Reformed Protes- 
tant Dutch Church," Corwin's " Manual of the Reformed 
Church in America," and the monographs, memorial- 
sermons, or local histories of the Rev. Drs. L. Mayer, E. 
Heiner, D. Zacharias, J. W. Nevin, J. Berg, E. V. Gerhart, 
J. H. A. Bomberger, C. Z. Weiser, T. G. Apple, A. H. 
Kremer, G. W. Williard, D. Van Home, the Rev. D. W. 
Gerhard, the Rev. D. C. Tobias, and others. 

Special thanks for assistance rendered in various ways 
are due to the Rev. Drs. I. H. Reiter, D. Y. Heisler, E. 
V. Gerhart, H. J. Ruetenik, J. H. Good, T. G. Apple, J. 
S. Stahr, E. T. Corwin, the Rev. Messrs. C. G. Fisher, 
H. J. Stern, N. S. Strassburger, L. Praikschatis, T. A. 
Fenstermaker, Prof. A. W. Drury, and Messrs. H. S. 
Dotterer and D. McN. Stauffer. The author is also 
under many obligations to the Rev. G. D. Mathews, D. D., 



iv PREFACE. 

of Quebec, Canada, for information concerning the Re- 
formed Church in foreign countries. The above list by 
no means indicates the extent of his obligations, but the 
author assures his friends that their kindness is fully 
appreciated and will be gratefully remembered. He espe- 
cially regrets that he has been compelled by the limits of 
his volume to exclude much valuable information which 
was kindly contributed by his correspondents. 

The Appendix is by no means the least valuable por- 
tion of this book. As it is intended for reference only, 
the author has ventured to employ many abbreviations, 
which are, however, fully explained. Some doubtful 
names which appeared in earlier lists have been omitted, 
but their place has been supplied by others which have 
hitherto escaped attention, and it will be found that this 
section contains much new material. A few names of 
pretenders, who at an early date imposed upon the 
churches, have been retained, not because they deserve 
to be remembered, but because they appear in congre- 
gational records, and it is sometimes desirable to identify 
them. There are no doubt many inaccuracies and omis- 
sions, and the author will be grateful for such informa- 
tion as may hereafter enable him to complete the record. 

The collection of the materials for this volume has 
been a fascinating employment, and though conscious 
that his work is in many respects incomplete and unsatis- 
factory, the author is encouraged in its publication by 
the fact that his researches in certain periods of the 
American history of the Reformed Church have not 
proved unsuccessful. The book is now sent forth, with 
all its imperfections, in the hope that it may help to 
awaken the Reformed people to a consciousness of their 
precious historical inheritance. 



CONTENTS. 



BOOK FIRST. 

THE REFORMED CHURCH IN EUROPE. 
CHAPTER I. 

Introduction — The Reformed Name — The Origin of the Reformed Church — The 
Reformation in Zurich — Ulric Zwingli — Zwingli's Relation to Luther — The Death 
of Zwingli 9 

CHAPTER II. 

After Zwingli's Death — Leo Juda — Henry Bullinger — The Great Synod of Berne — 
Beneficiary Education in Zurich — The Anabaptists 25 

CHAPTER III. 

The Genevan Reformation — John Calvin 35 

CHAPTER IV. 

The Palatinate — Frederick the Pious — The Heidelberg Catechism — Casper Olevi- 
anus — Zacharias Ursinus 48 

CHAPTER V. 

The Defense of the Catechism — The Second Helvetic Confession — The Diet of Augs- 
burg — Frederick's Later Years — After Frederick's Death Ci 

CHAPTER VI. 

The Martyrs — The Waldenses — Spain and Portugal — The Huguenots — The Massa- 
cre of St. Bartholomew 73 

CHAPTER VII. 

Holland — The First Martyrs — Spanish Tyranny — "The League of the Beggars" — 
The Revolt of the Netherlands 84 

CHAPTER VIII. 

England — Cranmer and Bullinger — Peter Martyr — John De Lasky — Martin Bucer. 97 

CHAPTER IX. 

Scotland — Before the Reformation — The Great Reformer, John Knox — Mary, 
Queen of Scots — The Conclusion of the Work 106 

CHAPTER X. 

Women of the Reformed Church : Anna Reinhard — Idelette De Bures — Jeanne 
D'Albret — Charlotte De Bourbon — Catharine Belgica of Hanau — Gertrude von 
Bentheim — Louisa Henrietta of Brandenburg 115 

CHAPTER XI. 

The Great Theologians — Gomarists and Arminians — The Scholastics — Coccejans or 
Federalists 128 

CHAPTER XII. 

The Great Revival — Jean De Labadie — Jodocus Van Lodenstein — The Pietists — 
Philip Jacob Spener — The Great Hymnologists — Joachim Neander — Gerhard 
Tersteegen 135 

CHAPTER XIII. 

After the Thirty-Years' War — The Treaty — The People — The Invasion of the Pala- 
tinate and its Consequences — Present State of the Reformed Church in Europe . 143 

(v) 



VI 



CONTENTS. 



BOOK SECOND. 

THE REFORMED CHURCH IN THE UNITED STATES. 

CHAPTER I. 

The Reformed Church in America — A German Reformed Pioneer — William Perm's 
Mother — Earliest German Reformed Ministers in America 157 

CHAPTER II. 

Pennsylvania Pioneers — John Philip Boehm — George Michael Weis — John Henry 
Goetschius — John Bartholomew Rieger — Peter Henry Dorstius 164 

CHAPTER III. 

John Peter Miller — Tulpehocken — The Dunkers — Conrad Beissel and " The Eph- 
rata Brethren" — Beissel's Visit to Tulpehocken — Miller as a Monk 175 

CHAPTER IV. 

" The Congregation of God in the Spirit" — Antes — Bechtel — Brandmiller — Rauch 
— Lischy 188 

CHAPTER V. 

Michael Schlatter — Birth and Education — Sent to America by the Synods of Hol- 
land — Pastor in Philadelphia — Missionary Journeys — The Organization of the 
Coetus — The Rival Congregation in Philadelphia — Schlatter's Mission to Europe 
— The Charity Schools — Later Years — The Character of his Work 196 

CHAPTER VI. 

The Decline — The Lost Churches — Streaks of Daylight 206 

CHAPTER VII. 

The Church in Maryland — The Rev. William Otterbein and the " United Ministers ". 214 

CHAPTER VIII. 

The Reformed Church in the Revolution — Baron Steuben — Patriotic Ministers — The 
Loyalists . . 225 

CHAPTER IX. 

After the Revolution — Rev. John William Weber — Educational Movements — 
Franklin College — The Last Years of the Coetus 239 

CHAPTER X. 

The Synod of the German Reformed Church — " Die Synodalordnung " — The First 
Hymn-book — The Conflict of Languages — Correspondence with other Denomina- 
tions — Condition of the Church— Unionistic Tendencies — Signs of Progress — The 
Classes . *. .... 233 

CHAPTER XL 

The Theological Seminary — Popular Opposition — "The Free Synod" — Repeated 
Failures — The Seminary Founded at Carlisle — Removed to York, Pa. — The Sem- 
inary and College at Mercersburg 269 

CHAPTER XII. 

The Synod of Ohio — Western Theological Seminary — Literary Institutions in the 
East and West 297 

CHAPTER XIII. 

The Widows' Fund — Home Missions — The German Church in the West — Foreign 
Missions — Beneficiary Education 313 

CHAPTER XIV. 

Publications — Parochial and Sunday-schools — Orphan Homes 332 

CHAPTER XV. 

Doctrine — Discipline — Cultus 346 

CHAPTER XVI. s 
Tercentenary Celebration — General Synod — Conclusion 362 

APPENDIX. 

Necrology — Meetings of Synods — Comparative Statistics 382 



BOOK I. 
THE REFORMED CHURCH IN EUROPE. 



CHAPTER I. 

Introduction — The Reformed Name — The Origin of the Reformed 
Church — The Reformation in Zurich — Ulric Zwingli — Zwing- 
li s Relation to Luther — The Death of Zwingli. 

The ancient Israelites were solemnly commanded to 
relate to their children what God had done for His peo- 
ple in the days of old. This duty we believe to be in- 
cumbent, not only upon the church at large, but on 
every community of Christians. The Reformed Church 
has, for instance, enjoyed many marks of Divine favor, 
and has experienced many signal deliverances which one 
generation should relate to the other, " that we may 
know the hand of the Lord that it is mighty : that we 
may fear the Lord our God forever." 

It is with this impression that we venture to offer our 
readers an account of the beginnings of the Reformed 
Church. We have no ambition to write a history, and 
hope to avoid controversial statements. No doubt, in 
our brief sketches, we shall be compelled to omit some 
things which certain learned scholars regard as of great 
importance; but it will, we trust, be remembered that 
this book is intended for the general reader, and that we 
have no room to consider minute particulars. 

THE REFORMED NAME. 

The Reformed Church is older than its name. Its 

(9) 



IO HISTORIC MANUAL. 

early leaders, as is well known, strenuously objected to 
being called after any individual teacher. In fact, they 
had no idea that they were about to establish a separate 
Christian denomination. They did not imagine that 
their work could in any way break the succession of the 
ancient church, any more than a thorough scouring 
could be supposed to destroy the buildings in which they 
worshiped. As they insisted on the preaching of the 
pure Gospel they preferred to be called " Evangelical 
Christians;" but different names were given them in var- 
ious places. Finally, when a more distinctive name be- 
came necessary, some one in France, it is said, called the 
church " Reformed," and this name was generally adopted. 
It was felt to be appropriate, for the body of Christians 
which was called by this name claimed to be the old 
Catholic church reformed. For this reason, some of its 
strictest members, until a comparatively recent period, 
objected to the use of a capital letter in writing the name 
of the church. They wished to be known as the " re- 
formed church," or more comprehensively as " the church 
reformed according to God's word" — and objected to 
any other title as savoring of sectarianism. " On the 
continent of Europe," says Dr. Mayer, " Reformed is the 
distinctive title of those Protestant communities which 
are not Lutheran, exclusive of Socinians and Anabap- 
tists." These communities, as will be seen hereafter, dif- 
fered from the beginning in minor matters, but held in a 
general way to the same religious system, and were evi- 
dently pervaded by a common life. In a certain sense 



REFORMED CHURCH. I I 

the English and Scotch reformers may be regarded as be- 
longing to the Reformed type ; but, as Dr. Hagenbach 
says, " whoever is familiar with the peculiarities of the 
churches which they founded will find it natural that 
their names should not prominently appear" in a sketch 
of the history of the Reformed church. 

THE ORIGIN OF THE REFORMED CHURCH. 

In its history the Reformed church has sometimes 
been supposed to bear a certain analogy to the river 
Rhine, on whose banks so many of its children have 
made their home. Like that beautiful river it has its 
source among the mountains of Switzerland, derives its 
tributaries from France and Germany, and flows on to 
fertilize the plains of Holland. As has already been in- 
dicated, the Reformed Church does not derive its origin 
from a single individual, but there are in its history cer- 
tain plainly marked stages of development, which enable 
us to form a correct idea of its growth and advancement. 
These must be studied separately, as the geographer 
would separately examine three streams which unite to 
form a mighty river. Zurich, Geneva, and the Palatinate 
were the places where these developments occurred, and 
from them the latter may respectively be regarded as 
taking their names. Besides these great movements, it 
must not be forgotten that the Reformed Church gained 
strength, in Switzerland, by absorbing the Waldenses, an 
ancient mediaeval body of Christians, the majority of 
whom, as will be seen hereafter, formally joined the Re- 



12 HISTORIC MANUAL. 

formed church, though a minority has kept up its organi- 
zation to the present day. The Polish branch of the 
Hussites, as we are informed by 'Bishop E. De Schwein- 
itz, in his " Moravian Manual" was, in 1627, also "grafted 
upon the Reformed church of Poland, and in the next 
decade grew to be one with it." 

THE REFORMATION IN ZURICH. 

The Swiss Reformation was the result of a process 
whose beginnings may be discovered far back in the Mid- 
dle Ages. The movement, like that of an Alpine glacier, 
was at first almost imperceptible, but it gradually became 
more rapid, until its progress could no longer be re- 
strained. 

Switzerland, at the beginning of the sixteenth century, 
it will be remembered, consisted of thirteen cantons, 
Which were, in fact, independent states, though united by 
a league for common defence. Since the beginning of 
the thirteenth century they had been, in part, at least, in 
possession of civil liberty, and these Swiss republics were 
naturally a thorn in the side of the kings of Europe. 
For nearly two hundred years the Swiss were involved 
in almost constant conflicts with the house of Austria; 
but their mountains constituted an impregnable fortress, 
and all the power of the empire was unable to dislodge 
them. The wants of the people were few. On their 
high Alpine pastures flocks could safely feed, and the 
numerous lakes furnished an abundance of fish. Switz- 
erland might be blockaded, but the people cared but lit- 



THE SWISS. 13 

tie for communication with other countries, and every 
attempt to penetrate their valleys with hostile armies was 
sure to prove a failure. The Swiss were a warlike people, 
and if their battle-axes and cross-bows failed, they could 
roll down rocks on the head of the invader. 

It was but natural that Switzerland should become a 
place of refuge for the oppressed and persecuted. Not 
only political offenders, but those who had exposed 
themselves to ecclesiastical censures, were glad to escape 
to the valleys of the Alps. The church of Rome, it is 
true, appeared to be nowhere more firmly established than 
in Switzerland; but it is also true that, on account of 
the political condition of the country, the church rarely 
attempted to press her authority to the utmost extent. 
Except in the cities, the poverty of the people was re- 
garded as an excuse for simplicity of worship, and there 
were many priests who sympathized with the sufferings 
of the refugees, if they did not venture to accept their 
doctrine. 

It is not to be supposed that the kings and nobles of 
surrounding nations could favorably regard a country in 
which their authority was so thoroughly defied. The 
very existence of the Swiss league was a constant 
menace to royalty, and the rulers hated it with perfect 
hatred. Indeed, it is not too much to say, that the in- 
fluence of the nobles had caused a wide-spread dislike 
for the Swiss, even among the lower classes : and this 
feeling will in part account for the evident unwillingness 
of the Germans to cooperate with the Swiss at the be- 



14 HISTORIC MANUAL. 

ginning of the Reformation. Without this prejudice, we 
feel assured, the doctrinal differences might have been 
more easily reconciled. 




ZWINGLI. 



Ulric Zwingli, the most prominent of the Swiss Re- 
formers, was born in the Alpine village of Wildhaus on 
the first of January, 1484. His father was an "Amman," or 
district judge, and the family, though unpretentious, was 
comparatively wealthy and eminently respectable. Each 
of his parents had a brother who was eminent in the 
church, and they naturally desired that at least one of 
their children should choose the same vocation, 

Ulric was the youngest of ten children. At an early 
age it became evident that he was gifted with extraordin- 
ary talents. When stories of Swiss heroism were related 
in his father's house, they fell like sparks upon his spirit 
and left it glowing with patriotic enthusiasm. Even 
more profound was the impression made upon his mind 



ULRIC ZWINGLI. I 5 

by the magnificent scenery that surrounded his birth- 
place. At an early age he accompanied his brothers to 
the Alpine pastures, where the grandeur of the mountains 
on which he gazed kindled his imagination and awakened 
his devotion. " I have often thought in my simplicity," 
wrote his friend, Oswald Myconius, at a later period, 
" that on these heights, so near to heaven, he (Zwingli) 
assumed something heavenly and divine. When the 
thunder rolls along the mountains and the deep abysses 
are filled with its reverberations, we seem to hear anew 
the voice of God, saying, ' I am the Almighty God, walk 
in my presence with reverence and fear.' When with 
the dawn of morning the glaciers glow with rosy light, 
so that an ocean of fire rolls over the mountain tops, the 
Lord of hosts appears to stand upon the high places of 
the earth; as though the hem of His garment glorified 
the mountains, while we hear the words that were spoken 
to the prophet Isaiah : ' Holy, holy, holy, Lord God of 
Sabaoth ! All the earth is full of Thy glory ! ' " 

When Ulric had reached his ninth year, his father re- 
solved to place him in the care of his brother, Bartholo- 
mew, who was dean of the church of Wesen. It seems 
to have been understood that the boy should study for 
the priesthood, and for this purpose educational advan- 
tages were abundantly provided. He was a natural mu- 
sician and learned to play all the instruments which were 
then known. Under the care of the celebrated scholar 
Lupulus he learned to speak Latin, to use his own ex- 
pression, better than he spoke his mother tongue. The 



i6 



HISTORIC MANUAL. 



study of Greek he pursued in later years with great en- 
thusiasm, not only because it introduced him to the 
grandest literature in the world, but especially as a means 
of becoming familiar with the ' sacred Scriptures. After 
taking a full course at the University of Vienna, Zwingli 
became a teacher in the Latin school of Basel, and at the 
same time attended lectures in the University. Here 
there was a celebrated teacher named Thomas Wytten- 
bach, who gathered around him a company of young 
men whom he delighted to lead away from the arid 
wastes of scholasticism to the green pastures of the Word 
of God. In one of his lectures he said : "The time is at 
hand when the ancient faith shall be restored according 
to the Word of God. Indulgences are a Roman delusion, 
and the death of Christ is the only ransom for our sins." 
Among his students, besides Zwingli, were Leo Juda, 
Capito, and others, who subsequently took a prominent 
part in the Reformation. 

Having been ordained to the priesthood, Zwingli, in 
1506, assumed charge of the church at Glarus, in which 
relation he continued until 15 16. During this period he 
was twice required to accompany the Swiss troops on 
expeditions to Italy. There he received impressions 
which greatly influenced his subsequent career. In those 
days the Swiss cantons furnished armies of mercenaries, 
which fought for the side paying the highest wages. 
By visiting distant countries and becoming familiar 
with rapine and slaughter, these soldiers acquired vices 
of which they never would have even heard in their 



ULRIC ZWINGLI. 1 7 

native valleys. Zwingli became convinced that the mer- 
cenary system was the curse of Switzerland and deter- 
mined to contend against it with all his might. Much 
of the opposition which he subsequently endured was 
owing to the enmity of the mercenaries who through his 
influence had been deprived of their employment, and this 
was also indirectly the cause of his early death. 

In Italy the attention of Zwingli was directed to the 
corruption of the papal court, and he resolved to pray 
and labor for its reformation. He also lost confidence in 
the Roman mass by discovering in an ancient liturgy 
that in former times both bread and wine were distributed 
to communicants, and not bread alone, as had become 
usual in the church. Strangely enough the significance 
of the doctrine seems not at this time to have occupied 
his attention. Neither he nor any of his Swiss friends 
had ever believed in the Roman doctrine of Transub- 
stantiation. 1 

Zwingli always acknowledged Erasmus as his great 
master and teacher, and it was from the time of reading 
one of the books of the latter that he dated his conver- 
sion. 

One of the ablest men in Switzerland at this time was 
Cardinal Matthias Schinner. He had been a poor shep- 
herd boy who with no aid but genius, had risen to be a 
prince of the church and entertained hopes of being elect- 
ed to the papal chair. This man observed the youthful 
priest of Glarus, and determined to gain his support by 

x Max Goebel's " Geschichte des Christlichen Lebens," I., p. 277. 
2 



i8 



HISTORIC MANUAL. 



securing for him a pension from the Pope, " so that he 
might purchase books to pursue his studies." The car- 
dinal was, however, mistaken in his man if he supposed 
that he could in this way purchase his silence. At this 
time Zwingli wrote: "I will be true towards God and 
man in all the relations of life. Hypocrisy and lying are 
worse than stealing. It is only through truth that man 
can come to resemble his Maker." 

In 1 5 16 Zwingli became parish priest of the convent 
of Einsiedlen, and there began to preach the doctrines of 
the Reformation. This convent was then, as it is now, 
the centre of Romanism in Switzerland. Thousands of 
Pilgrims came thither to worship an image which was 
supposed to be miraculous and to receive the benefit of 
certain papal indulgences. These pilgrims Zwingli ad- 
dressed with extraordinary eloquence, exhorting them to 
put their trust in Christ alone and not in the saints whose 
relics were preserved in the convent. The effect of these 
discourses was wonderful. Hundreds, perhaps thous- 
ands, accepted the truth and declared it wherever they 
went. Soon afterwards the monks began to leave their 
cloister, and for some time it was entirely deserted. 

When Zwingli was called in 1 5 1 8, to be pastor of the 
Cathedral Church of Zurich, it was with the full under- 
standing that he would labor to advance the cause of the 
Reformation. He entered upon the duties of his pastor- 
ate on the first of January, 15 19 ; this, however, was not 
the beginning of his work, but rather its full recognition. 
From this time forward his labors were unremitting. 



ZWINGLI AND LUTHER. 1 9 

When the monk Samson came to sell indulgences, as 
Tetzel had done in Germany, it was his eloquence that 
drove him back beyond the mountains. Except during 
a season when he suffered from a serious illness, he 
preached almost every day, wrote many volumes, and 
was forced by his position to take a profound interest in 
affairs of state. He also kept up an extensive correspon- 
dence, labored to perfect the organization of the churches, 
and was the first to convene Protestant synods. Under 
such circumstances it was hardly to be expected that he 
should elaborate a theological system ; and indeed he 
owed his prominence in the Church more to the extra- 
ordinary eloquence with which he popularized evangeli- 
cal doctrine than to his profundity as a theologian. His 
view of the Lord's Supper was perhaps incomplete, and 
it was left for Calvin to formulate the faith of the Re- 
formed Church concerning that great mystery. This 
fact is, however, no excuse for the manner in which he 
was treated at the conference at Marburg, in 1529, where 
Luther refused to take his hand in Christian fellowship, 
though he pleaded with tears. Certain it is, that in 
that conference Zwingli appeared to no disadvantage. 
He at least kept his temper, which is more than can be 
said of his great antagonist. 

ZWINGLl'S RELATION TO LUTHER. 

When Luther had' been excommunicated by the Pope, 
the enemies of Zwingli insisted that he was included in 
the same condemnation as a friend and admirer of Luther. 



20 



HISTORIC MANUAL. 



Then he published a declaration of which the following 
is an extract. 

" I began to preach the Gospel of Christ," said Zwingli, 
"in the year 15 16, before any one in this region had 
heard the name of. Luther. Who called me a Lutheran 
then? When Luther's book on the Lord's Prayer ap- 
peared, concerning which prayer I had recently preached, 
many good people finding in it the same thoughts as mine, 
could hardly be convinced that I was not the author of the 
book, supposing that I was too fearful to own my work, 
and had therefore put the name * Luther' on the title-page. 
Who could at that time have called me a Lutheran? 
How does it happen that the cardinals and legates, who 
at that time dwelt in the city of Zurich, did not call me a 
Lutheran until after they had declared Luther a heretic, 
though of course they could not really make him one ? 
Then they cried out that I too was a Lutheran, though I 
did not know Luther's name for two years after I had 
made the word of God my only guide. It is only a 
Papist trick to give me and others such names. If they 
say, 'you must be a Lutheran: you preach as Luther 
writes,' this is my answer : I preach as Paul writes — why 
do you not call me a ' Paulist ? ' I preach the Gospel of 
Christ — why do you not rather call me ' Christian ?' In 
my opinion Luther is a noble champion of the Lord, 
who searches the Scriptures with a degree of earnestness 
that has not been equalled in a thousand years. What 
care I that the Papists call both of us heretics ? With 
such an earnest, manly spirit as that of Luther, no one 



ZWINGLI AND LUTHER. 21 

has ever attacked the papacy during all the years of its 
existence. But whose work is it? Is it God's work or 
Luther's? Ask Luther himself and he will surely tell 
you, 'It is the work of God' . . . Therefore, dear Chris- 
tians, do not suffer the name of Christ to be exchanged 
for that of Luther ; for Luther has not died for us, though 
he teaches us to know Him from whom our whole salva- 
tion flows. If Luther preaches Christ he does precisely 
what I do ; though, thank God ! an innumerable multi- 
tude is led through him to Christ — far more than through 
me and others, to whom God gives a greater or smaller 
measure of success, as pleases Him. I will bear no 
other name than that of my captain, Jesus Christ, whose 
soldier I am. No man can regard Luther more highly 
than I do. Nevertheless, I testify before God and man, 
that in all my life, I have never written a line to him nor 
he to me, nor have I caused it to be done. I declined to 
do it, not because I was afraid of anybody, but rather be- 
cause I desired to show all men the uniformity of the 
working of the Spirit — how Luther and I dwell so far 
apart and yet are so harmonious ; but I do not pretend 
to be his equal, for every man must do that to which 
God has called him." 

The fact is that Zwingli advanced through the study of 
the classic authors to the contemplation of the Scriptures, 
while Luther dwelt with especial pleasure on the writings 
of the pious mystics of the Middle Ages. In this way 
they reached the same point from opposite directions, 
without being aware of each other's existence, and 



22 



HISTORIC MANUAL. 



almost simultaneously protested against the corruptions 
of Rome. 

According to Zwingli's own statement his chief con- 
flict was not with Luther, but with the Anabaptists. It is 
almost impossible for us to form a proper conception of 
the conduct of these fanatical extremists, and it is not 
surprising that several of them should have rendered 
themselves amenable to the Swiss laws against treason ; 
but there is plenty of evidence that Zwingli did not 
approve the violent means employed by the government. 
He always declared that he would attack them with no 
weapons, but the word of God. 1 

THE DEATH OF ZWINGLI. 

Zwingli was cut down in the prime of his manhood, 
and much of his work was left unfinished. In 1531, war 
broke out between the Catholic and Protestant cantons of 
Switzerland, and an army of eight thousand Catholics 
crossed the frontier of Zurich. It was a complete sur- 
prise, and the army of defence numbered not more than 
nineteen hundred men. At the command of the 
Great Council of Zurich, Zwingli accompanied the army 
as a chaplain. It is not true that he incited the war, 
and there is abundant proof that he fully appreciated 
the almost hopeless nature of the conflict ; but religion 
and patriotism alike urged him to accompany his people 
to encourage and comfort those who were about to die 
for their country and their faith. 



1 Christoffel's " Life of Zwingli," p. 251. 



THE DEATH OF ZWINGLI. 23 

The Zurichers fought bravely at Cappel, on the nth 
of October, 1 5 3 1 , but they were overpowered and 
Zwingli was mortally wounded. His last words were: 
" What does it matter ? They may kill the body but 
they cannot kill the soul !" 

After the battle Zwingli was found by the enemy lying 
on the field, but was not at first recognized. He was still 
conscious but unable to speak. To a question whether 
he desired the services of a priest he replied by a negative 
gesture. Then a soldier recognized him and an officer 
killed him with his sword. Next day his body was 
mutilated under the most revolting circumstances, and 
then burned to ashes. It was a shameful act of brutality 
on the part of his enemies ; but to him it did not matter, 
for they could not " kill the soul." 

To a noble soul like that of Zwingli the accident of 
death was a small thing. " No Christian is afraid of 
death ; he can only dread dying." He trusts his Master's 
word, and knows that he is about to receive a crown of 
everlasting glory. 

The dying words of Zwingli have been wonderfully 
illustrated in the history of the great religious movement 
in which he was so prominently engaged. Its enemies 
have always been threatening its destruction. At an 
early period its chosen emblem was "the burning bush," 
because, though constantly enveloped by the flames of 
persecution, it was never consumed. Almost everywhere 
it has been attacked with fire and sword, yet it is still 
green and flourishing. Even in this country it has suff- 



24 HISTORIC MANUAL. 

ered persecutions which were not less dangerous because 
they were more refined, but it still bears its full measure 
of flowers and fruit. 

Sometimes, in seasons of persecution, the best men 
are in danger of yielding to despair. Yet the peril is in 
appearance only. The enemies of the truth can never 
destroy God's people. " They may kill the body, but 
they cannot kill the soul." 

The death of the leader of the Swiss Reformation was, 
of course, a great catastrophe, and for a time it seemed 
as though the work must fail. 

It did not, however, depend upon a single man, and 
there was a multitude of laborers ready to carry on the 
work. The most eminent of these were, in Zurich, Henry 
Bullinger and Leo Juda ; in Basel, John CEcolampadius 
and Oswald Myconius ; in Berne, Berthold Haller ; in 
Strasburg and Southern Germany, Wolfgang Capito and 
Martin Bucer. Concerning some of these eminent men 
and their coadjutors we shall have more to say hereafter. 



CHAPTER II. 

After Zwinglis Death — Leo Jitda — Henry Bullinger — The 
Great Synod of Ber?ie — Beneficiary Education — The Anabap- 
tists. 

In the library of the Theological Seminary at Lancas- 
ter there is a large German Bible which was printed by 
Christoffel Froschauer of Zurich, 153 1. It contains all 
the canonical books, as well as the Apocrypha, and is an 
excellent specimen of early printing. In it there are 
many illustrations, colored by hand, which give us an ex- 
cellent idea of the primitive condition of art in the earlier 
part of the sixteenth century. Some of these are quaint 
and almost amusing. Thus, for instance, the serpent in 
the temptation is represented as having the head of a man 
and wearing a golden crown. Jacob is depicted as sleep- 
ing on the shore of a lake, with a castle near at hand, and 
an Alpine scene in the distance. Pharaoh wears a crown 
ornamented by the three lilies of France. 

This Bible, it will be observed, was published in the 
very year of Zwingli's death; but it was not the earliest 
German Bible that had been printed at Zurich. The 
New Testament had issued from Froschauer's press in 
1524; the first part of the Old Testament in 1525, and 
the concluding portion in 1529. In the latter year an 

edition of the entire Scriptures was also printed in Latin 

(25) 



26 



HISTORIC MANUAL. 



characters. Luther, it will be remembered, had pub- 
lished his translation of the New Testament as early as 
1522, but his first complete German Bible was printed by 
Hans Lufft, in Wittenberg, in 1534. Indeed, no less 
than six editions of the Swiss version had been published 
before the appearance of Luther's Bible; but they had 
one defect which prevented their general use. The trans- 
lators had rendered the Scriptures as nearly as possible 
into the language of the common people, without ex- 
actly adopting any one of the Swiss dialects ; while Lu- 
ther had carefully chosen the refined language of the up- 
per classes, thus producing a work that was both per- 
manent and beautiful. The Swiss version was naturally 
almost confined to Switzerland and Southern Germany, 
while that of Luther was used everywhere else, and is 
still regarded as one of the noblest productions of Ger- 
man literature. 

Leo Juda (born 1482 — died 1542) was the chief of the 
Swiss translators. His curious name has induced some 
writers to suppose him to have been a convert from 
Judaism, but this is incorrect. He himself supposed that 
he must be descended from some remote ancestor who 
had been a convert, but the fact could not be established. 
Like Bullinger, he was the son of a priest, who had pri- 
vately married, notwithstanding the prohibition of the 
Roman church. At the university he formed an inti- 
mate friendship with Zwingli, and subsequently became 
his assistant in Zurich. After Zwingli's death Leo was 
offered his position, but he declined it, feeling that he 



HENRY BULLINGER. 2J 

was not suited for an office of such great responsibility. 
He was a great Biblical scholar, and delighted in preach- 
ing; but it was necessary that the head of the church of 
Zurich should be more than an ordinary preacher or pas- 
tor. In a certain sense he must have " the care of all the 
churches," Leo Juda knew that he was physically too 
weak for such a position, and preferred to remain an as- 
sistant. He was, however, unwearied in his labors, not 
only translating the Scriptures, but composing hymns 
and catechisms, and assisting in the preparation of the 
Swiss confessions of faith. His last great work was a 
translation of the Scriptures from Hebrew and Greek into 
Latin, which was regarded by theologians as an achieve- 
ment of the very highest order. 

After Leo Juda had declined the position of chief pas- 
tor, or " antistes," of the church of Zurich, it was offered 
to GEcolampadius, who declined it, prefering to remain in 
Basel. Then a call was extended to Bullinger, who ac- 
cepted it, and was afterwards for many years regarded as 
the chief religious leader of the German Reformed 
Church. 

Henry Bullinger (1504-15 75) was the best man who 
could possibly have been chosen, for this prominent posi- 
tion, and we may even venture to affirm that he was the 
chief instrument in the preservation and completion of 
Zwingli's work. He came to Zurich at a time of great 

■ 

depression. "The ship," says Pestalozzi, " had lost its 
main-mast, and appeared about to go down." There 
was danger everywhere. In consequence of the victory of 



28 



HISTORIC MANUAL. 



Cappel the Catholic party had become greatly encouraged, 
and in outlying districts the Protestants were bitterly 
persecuted. At this time King Ferdinand wrote to his 
his brother, the emperor, Charles V.: " We have won the 
first of the battles of faith. Remember that you are the 
head of Christendom, and will never have a better oppor- 
tunity of covering yourself with glory. The German 
sects will be lost when they cease to be sustained by her- 
etic Switzerland." The German Protestants, however, 
failed to appreciate this community of interest, and con- 
tinued to denounce the Swiss in the most unsparing 
terms. Besides doctrinal differences, the princes and 
nobility blamed them with sympathizing with the peas- 
ants in their unfortunate rebellion, which was known as 
the " Peasants' War." No wonder that Bullinger said : 
" Even if we were wrong they ought not treat us so." 
Worst of all, Switzerland was full of Anabaptists, who 
claimed to be divinely inspired, and who, therefore, pre- 
tended to be superior to the laws of the Church and 
State. 

In these dark and gloomy days Bullinger was recog- 
nized as the father of all who were desolate and depress- 
ed. His house was always open, and at his table there 
were plenty of hungry guests. He adopted Zwingli's 
children, and provided for his widow as long as she lived. 
Fortunately he possessed some private property which 

enabled him to meet the expenses which were thus in- 
curred. His eloquent sermons had an extraordinary 

effect, and the Church was soon so thoroughly reorgan- 



THE GREAT SYNOD OF BERNE. 2 9 

ized that Ambrosius Blaarer, of Constance, wrote to him : 
"All hail ! Under the heavy cross the church of Zurich 
has grown stronger, and the strength of the Lord has be- 
come perfected in your weakness." 

THE GREAT SYNOD OF BERNE. 

The canton of Berne had long halted between two 
opinions, but had finally, in 1528, decided in favor of the 
Reformation. On the 9th of January, 1532, a synod of 
the clergy of the canton, 230 in number, was held at 
Berne, and adopted a series of decrees which were of 
great importance in the future development of the Church. 
Though the synod was primarily intended for the canton 
of Berne, there were also delegates who came from a 
distance, and it is generally regarded as the first of the 
great Reformed Synods. On this occasion Capito, of 
Strasburg, secured the adoption of the famous article en- 
titled, " Christ is the substance of all doctrine;" in which 
it is said that " Christ is the sum of the teaching of the 
Scriptures, and that- whatever is contrary hereto is also 
adverse to our salvation, and that even God Himself must 
be held forth as He is in Christ." This utterance had a 
great effect on the subsequent teachings of the Church, 
and its influence may be plainly traced in the Heidelberg 
Catechism. 

The article concerning the Lord's Supper declares that 
" the breaking of bread is not an empty ceremony, but a 
sacrament which conveys to the believer the body and 
blood of Christ, by the Holy Ghost, as really as bread 
taken into the mouth feeds the perishable body." 



30 HISTORIC MANUAL. 

The results of the Synod of Berne were very encourag- 
ing to the Reformed churches, and did much to promote 
their organic unity, 

BENEFICIARY EDUCATION. 

Before the Reformation it was hardly necessary to 
provide means for the education of young men for the 
service of the church. The priesthood offered wealth, 
comfort and a brilliant career, and there was no lack of 
applicants for its dignities. Now all this was changed. 
The Reformed Church could offer its ministers nothing 
but poverty and persecution, and it was soon observed 
that wealthy parents were disinclined to submit their 
children to such privations. Even before the death of 
Zwingli a small fund had been gathered for the support 
of worthy young men who desired to devote themselves 
to the work of the Gospel ministry ; but it was Bullinger 
who made the work a great success. Through his influ- 
ence a deserted convent was set apart for the work, and 
there upwards of twenty students gratuitously received 
their food and sometimes even their clothing. Some of 
the most promising students were allowed to study at 
foreign universities, and received a suitable stipend. 
Every year several young ministers were sent to preach 
the Gospel in other countries, and in this way the 
Church simultaneously inaugurated Beneficiary Educa- 
tion and the work of Missions. 

We shall have to speak hereafter of Bullinger's rest- 
less activity, his valuable service in the preparation of 



THE ANABAPTISTS. 3 I 

the Helvetic Confessions, and his influence in promoting 
the Reformation in foreign countries, particularly in 
England. He has, however, been accused of having 
treated the Anabaptists with extraordinary rigor. Let us 
see what these people were like, according to these testi- 
mony of their cotemporaries. 

THE ANABAPTISTS. 

The sects which were known by this general title 
sprang up almost simultaneously in Germany and Switz- 
erland, at the beginning of the Reformation. It is diffi- 
cult to describe them in general terms, and it must not 
be forgotten that though some of their least objectionable 
peculiarities are found in certain more modern denomi- 
nations, the latter have no direct historical connection 
with them. 

Thomas Munzer (1490-15 25) was the most prominent 
leader of the early Anabaptists. He was a man of learn- 
ing, and for a time was an earnest adherent of Luther. 
Having joined the fanatical sect known as the " Zwickau 
Prophets," he came to regard himself as divinely inspired 
to preach a dispensation of the Spirit, and succeeded in 
gaining many adherents. He was instrumental in intro- 
ducing the Anabaptist movement into Switzerland, where 
under his influence hundreds of people began to " see 
visions and dream dreams." Munzer subsequently be- 
came involved in the " Peasant War," and was finally exe- 
cuted as a rebel. 

The Anabaptists soon divided among themselves ; and 



32 HISTORIC MANUAL. 

Schwenkfeld, the contemporary of the Reformers, when 
he lived in Suabia, counted no less than forty-four differ- 
ent sects. Bullinger knew of thirteen sects of Anabap- 
tists, and found it difficult to say what doctrines they 
held in common. They all agreed in rejecting infant 
baptism, but this was not regarded as their chief peculi- 
arity. Most of them believed that present " inspirations 
of the Spirit " are to be ranked higher than the written 
word of God. According to Bullinger : "They insisted 
that the true Church must be formed by the withdrawal 
of the righteous from all existing church organizations ; 
they had little faith in the Old Testament, and denied 
justification by faith; they approved of community of 
goods, though this was not obligatory, and they abso- 
lutely refused to appear before courts of justice or swear 
to a judicial oath." Elsewhere the same writer says: 
" Some of the Anabaptists are very good people, and 
really live separate from the world. But, like a new 
order of monks, they make rules about clothing, what 
garments people shall wear, and of what cut, and how 
long their coats must be. They reject all ornaments, 
and call those heathen who wear them. They also pre- 
scribe rules about eating, drinking, sleeping, standing 
and walking. They often sigh deeply, and when they 
see any one laughing they cry, 'Woe unto you, that 
laugh now!' In some places they oppose the bearing of 
arms and weapons." 

If all the Anabaptists had been of the character which 
is here described, there would probably have been but 



THE ANABAPTISTS. 33 

little political trouble ; but there was unfortunately a war- 
like as well as a peaceful party. The warlike faction in- 
sisted that all existing governments must be subverted 
so as to make room for the celestial kingdom that was 
about to be established. In 1533 they proclaimed that 
the time for the establishment of the millennium had 
come and it seemed likely that they would attempt to set 
it up in Switzerland. The leaders were, however, ex- 
pelled from the country, and this is said to have been 
done at Bullinger's suggestion. No doubt some inno- 
cent people had to suffer, and Bullinger has been harshly 
blamed for being concerned in the matter. 

After they had been driven out of Switzerland the An- 
abaptists gathered at Strasburg, and insisted on making 
it "the celestial Jerusalem." Here, too, they were re- 
pulsed. Then they went to Miinster, in Westphalia, 
where they seized the civic government, and declared 
their prophet, John of Leyden, " king of Zion and of the 
whole world." The new king was publicly crowned, 
and established a brilliant court, " after the example of 
David and Solomon." Soon afterwards he had a " reve- 
lation " which commanded him to introduce polygamy, 
and he married sixteen wives, though only one of these ' 
was recognized as " queen of Zion." It was announced 
" that baptism was regeneration, and that the regenerate 
could commit no sin." This opened the door to every 
kind of excess, and for nearly a year there was a reign 
of terror. Those who opposed the will of the king were 

barbarously executed. At last, on the 25th of June, 
3 



34 HISTORIC MANUAL. 

1535, the city of Miinster was taken by an army in the 
service of the Bishops of Cologne and Paderborn, and 
the retribution was dreadful. The victors behaved more 
like cannibals than like civilized human beings, not to 
say Christians. Not only were the " king " and his im- 
mediate followers condemned to a barbarous death, but 
the whole conquest was little better than a massacre. 
From this time forth the Anabaptists were everywhere 
persecuted as rebellious fanatics, though many of them 
were the most peaceful of men. As some one has said : 
" The ghost of John of Ley den could not be laid." 

" What a blessing," says Pestalozzi, " it was for the Re- 
formed Church that all this evil did not happen in Switzer- 
land. How easy it would otherwise have been to ascribe 
its cause to the republicanism of the Swiss government, 
or to the teachings of Zwingli. That it did not happen 
there we owe, in so far as human wisdom could accom- 
plish anything, to the prudence and unceasing vigilance 
of Bullinger." 

According to the* historian Goebel, the whole Re- 
formed Church of Switzerland was at this period seriously 
tainted with Anabaptism, and its future appeared exceed- 
ingly gloomy. It was surrounded by enemies who con- 
stantly threatened its destruction. At this time, however, 
a young man appeared on the scene, who is recognized 
as the greatest theologian of his age, and who was in- 
strumental in transmitting the Reformed faith to distant 
nations. Who he was will become evident when in our 
next chapter we consider The Genevan Reformation, 



CHAPTER III. 

The Genevan Reformation — John Calvin. 

In the south-western corner of Switzerland, where the 
Rhone emerges from Lake Leman, stands the ancient 
city of Geneva. Situated on both sides of the river, and 
within sight of the snow-clad summit of Mont Blanc, its 
location is unsurpassed in Europe. Here the peculiar civ- 
ilization of France was brought into close contact with 
that of Germany ; and Geneva was therefore especially 
well suited to be the center of a religious movement em- 
bracing many nations. It is here that we must look for 
the second great historical source of the Reformed church. 

To understand the Genevan reformation it must be re- 
membered that its earliest leaders were exiles from 
France. At the beginning of the sixteenth century the 
French had been regarded as far less under the influence 
of Rome than the people of Germany. Classical studies 
were prosecuted with great enthusiasm, and as the priests 
were generally opposed to secular learning, they were 
unsparingly lashed by all the authors in the land. The 
King's sister, Margaret of Navarre, was herself a brilliant 
authoress, and took part in this general attack. Though 
she never formally accepted Protestantism, her works 
prove that she believed many of its teachings ; and the 

early French reformers found in her a constant and faith 

(35) 



36 HISTORIC MANUAL. 

ful friend. Many of the leading French ecclesiastics felt 
the necessity of a reformation, and sought in their own 
way to bring it about. Briconnet, Bishop of Meaux, 
gathered around him such men as Farel, Lefevre, and 
other enthusiastic evangelical teachers, and sought to re- 
form his diocese. In this way the cause of the Reforma- 
tion and of the revival of letters were closely allied, and 
the foremost people of France sympathized with the 
Protestant movement. Even to this day many of the 
leading French families are Protestant, though the vast 
majority of the population belongs to the Roman 
Catholic Church. 

Protestantism appeared to be working its way through 
all ranks of society when suddenly it received a blow 
from an unexpected quarter. In 1521 the Sorbonne, the 
chief theological school of France, declared Luther a 
heretic, and the government consequently forbade Pro- 
testant worship under the severest penalties. Then there 
came a time of persecution. Farel and most of the other 
reformers, fled for their lives, and some of them found a 
refuge in Geneva. The few who remained in France 
met in secret places, and subsequently organized congre- 
gations under the guise of literary societies, calling them 
by such fanciful titles as the Rose, the Lily, the Vine, or 
the Olive. 

John Calvin was born July 10, 1509, at Noyon, near 
Paris. His mother, whose maiden name was Francke 
(or Le Franc), is said to have been of German descent. 
His parents were in comfortable circumstances, and 



JOHN CALVIN. 37 

gave him an excellent education. Having studied suc- 
cessively at Paris and Bourges, he acquired a brilliant 
reputation. It was observed that he had no fondness for 
poetry, but his fellow students declared him to be "all 
Logic and Latin." Sometimes, in the absence of one 
of the professors, he was requested to teach his class, 
and every one wondered at his extraordinary ability. 




CALVIN. 



At the request of his parents Calvin studied law, and 
soon became familiar with the principles of that science. 
He was, however, especially attracted to the study of 
theology, and it was afterwards said that he had studied 
law by day and theology at night. His legal studies 
had an immense effect in shaping his mind, and in sub- 
sequent years he proved himself a statesman of the 
highest order. 

It was in the midst of a period of the deepest gloom 
that the infant church was electrified by the news that 
Calvin had been converted to the truth. He had been 



38 HISTORIC MANUAL. 

under the instruction of a celebrated German teacher, 
Melchior Wolmar, who is believed to have been the first 
to teach him not only to read but to understand the 
word of God ; but he always spoke of his conversion as 
sudden and wonderful, though he never related its parti- 
culars. 

It could not be otherwise than that such a man should 
immediately become a leader in the cause which he had 
espoused. At Paris and elsewhere he secretly gathered 
the scattered believers and preached the word of God. 
Then he published a learned commentary on some of 
the writings of the heathen philosopher Seneca, which 
was intended to influence the king to treat the Pro- 
testants less harshly. Having published one of his 
sermons he was compelled to flee, and found a tem- 
porary refuge at the court of Margaret of Navarre. He 
now began to write against the Anabaptists, in the 
hope of preventing the Reformation from running into 
fanatical extremes. . 

For about a year Calvin lived in retirement in Nor- 
mandy, under the assumed name of Charles d'Espeville. 
During this period he is said to have preached to a 
select company, in a cave which was long afterwards 
called "the cave of Calvin." In this season of retirement 
he collected the materials for his great work " The 
Institutes of the Christian Religion." 

The latter work was first published anonymously in 
1535; but the first edition bearing Calvin's name was 
printed in Basel in 1536. It is recognized even by its 



JOHN CALVIN. 39 

enemies as the greatest literary achievement of the six- 
teenth century. No other Reformer produced anything 
that was so complete in the systematic exposition of 
Christian doctrine. Strangely too, though the author 
was hardly twenty-five years old at the time of its com- 
position, he never afterwards altered a single one of his 
doctrinal positions. He added to it in every subsequent 
edition, but at the very beginning his system was com- 
plete, and he never afterwards found occasion to change 
it. 

Calvin's " Institutes " are a development of the ruling 
principle of his thinking and of his life, which was, as he 
expressed it, the utter destruction of all human glory 
that God might be all in all. This principle, together 
with his strictly logical and literal interpretation of St. 
Paul's epistles, gave rise to his doctrine of predestination, 
which has been especially known as " Calvinism." It 
must, however, be remembered that on this subject there 
was no difference between him and the older Reformers. 
Luther and Zwingli would both in these days be called 
extreme predestinarians. They all acknowledged them- 
selves disciples of St. Augustine. 

With regard to the doctrine of the Lord's Supper, 
Calvin taught that the believer partakes of the body 
and blood of Christ in the Sacrament, but he did not 
bind this effect to the visible elements, but rather be- 
lieved it to be conveyed by the power of the Holy 
Ghost. This is, in fact, the view which, more fully de- 
veloped, is found in the Heidelberg Catechism, and in all 



40 HISTORIC MANUAL. 

the other symbols of the Reformed Church. It is wrong 
to imagine that Calvin denied the real presence by re- 
garding it as spiritual in its nature. It is the spiritual 
alone which is real and permanent; the material is 
always changeable and evanescent. 

When Calvin returned to Paris after his season of re- 
tirement, he found the affairs of the Church in a very 
depressed condition. The king was persecuting the 
Protestants with fire and sword, and had burned at the 
stake seven men and women, among whom was one of 
Calvin's most intimate friends. The Protestants in retali- 
ation secretly affixed doctrinal placards to the walls of 
public buildings, and one of them was even found fast- 
ened to the wall of the king's bed-chamber. It was 
deemed unsafe for Calvin to remain in France, and he 
consequently went first to Strasburg and then to Basel, 
hoping to devote his life to the quiet study of God's 
word. Next year (1536) he game to Geneva. He had 
been on a visit to the pious Duchess of Ferrara, and only 
intended to remain a short time ; but Farel, who had 
been principally instrumental in bringing Geneva to Pro- 
testantism, insisted that he must assume the direction of 
the church. When Calvin declined this proposition, 
Farel, recognizing in him the man for the hour, exclaimed 
with a degree of earnestness like that of the ancient 
prophets : " I announce to you in the name of Almighty 
God that if you do not remain to assist me in the holy 
work to which I am called, He will dreadfully punish 
you for preferring your own pleasure to His service." 



JOHN CALVIN. 41 

Such an appeal was irresistible, and Calvin accepted the 
call. 

Geneva was at that time in a dreadful condition. There 
had been a long struggle between the city and the Duke 
of Savoy, who had sought to deprive it of its independ- 
ence. Berne and Fribourg had interfered in behalf of 
liberty, and thus Geneva had been brought into close 
alliance with German Switzerland. Farel and Viretus 
preached the Gospel with extraordinary effect, and on 
the 27th of August 1535 the council declared that the 
city had passed over to the Reformed Church. For some 
time Geneva was in a state of anarchy. Farel had gone 
to extremes, not only destroying pictures and images in 
the churches, but even requiring the removal of organs. 
All who would not accept Protestantism were required 
to sell their property and leave the country. Among 
those who called themselves Protestants there were some 
who seemed to think that evangelical freedom must allow 
them to indulge in the wildest excesses. There was con- 
fusion everywhere. Farel felt himself unable to allay the 
storm, and was glad to become subordinate to a stronger 
'man. 

Calvin was called upon to build up a social order 
which had been utterly broken down. It was an im- 
mense work, but he proved himself equal to the occasion. 
In conjunction with the other pastors he preached pow- 
erfully against existing abuses, and sought to establish 
church-discipline, but for a time it seemed as though 
every effort in this direction must be in vain. The 



42 HISTORIC MANUAL. 

wickedness of the people became so great that Calvin 
and his co-adjutors refused to administer the Lord's 
Supper until there were signs of moral improvement. 
They persisted in their refusal, though threatened with 
death, and finally Calvin and Farel left the city, saying, 
" It is better to obey God than man." Calvin remained 
two years in Strasburg, ministering to a congregation of 
fifteen hundred French refugees, and taking part in the 
general affairs of the Church. In the meantime the 
state of affairs in Geneva had grown worse and worse. 
At last there came a reaction. It was felt that the city 
had need of Calvin, and the council vainly urged him to 
return. Finally, in 1 541, when the authorities of a 
number of Reformed cities had solicited him to come to 
the rescue, he returned to Geneva, with the full under- 
standing that his plans of discipline were to be carried 
out. 

From this time to the end of his life no king in Europe 
exercised such power as did John Calvin. His salary 
was only 250 francs, with a 'plain house,' which is still 
standing near the old church, and to this the council 
occasionally added a gift of cloth for a new coat. He 
cared nothing for money or display, but soon bent every- 
thing to his iron will. He arranged the laws of the 
state, and Ancillon says that his " labors for civil law 
give him a higher title to renown than his theological 
works." His views with regard to the character and 
functions of the Church were much higher than those of 
his cotemporaries. The Church he regarded as standing 



JOHN CALVIN. 43 

higher than the State, whose main object it is to aid her 
in the preservation of truth and order. " Man," he said, 
" cannot enter into life unless he be born of her womb, 
nourished at her breast, and kept under her fostering 
care." In accordance with these views he insisted on the 
independence of the Church from the control of the State. 
It is to him that the Reformed Church owes its classes, 
or presbyteries, and its consistories. He also was the 
first to define the four offices of the church : Minister 
of the Word, Teacher of Theology, Elder, and Deacon. 
Thus in many ways, he influenced the organization ot 
the Reformed Church. He had no trust in princes, and 
taught the churches self-reliance and independence. As 
may well be supposed, this course did not remove the 
suspicion with which the defenders of absolute govern- 
ment regarded the Swiss churches. 

The discipline which Calvin introduced into the 
Church of Geneva was exceedingly strict and stern, and 
could hardly have been carried out in a larger state. 
The Church,- indeed, decreed no greater punishment 
than ex-communication, but the government generally 
declared the excommunicated persons deprived of all 
civil rights. When those who were disciplined by the 
Church appealed to the State for redress, the punishment 
was apt to be increased, and sometimes even Calvin's 
intercession could not secure a milder sentence. 

Though Calvin's discipline appears to have been ex- 
tremely harsh, it was probably the only thing that was 
suited to the exigencies of the case. Its success was 



44 HISTORIC MANUAL. 

wonderful. Perfect order was established, and the city- 
became exceedingly prosperous. Geneva became the 
most quiet and orderly city in Europe, and men of the 
most diverse religious views were unanimous in declar- 
ing their astonishment at the great change which Calvin's 
system had effected. By the power of church-discipline 
Calvin produced an effect which in these days would re- 
quire a standing army and a multitude of police. 

This close union of Church and State sometimes led to 
great excesses. The most flagrant of these was the 
burning of Servetus for heresy. Servetus was a Spanish 
physician who had written a book against the Trinity in 
which he uttered the most dreadful blasphemies. He 
came to Geneva with the intention of leading a party 
known as the Libertines, in their opposition to the exist- 
ing order. He was arrested, and after a long trial was 
condemned to be burnt at the stake. Calvin vainly 
interfered to have his punishment changed to decapita- 
tion. The indignation of the people was so intense that 
nothing short of the execution of the ancient law would 
satisfy them, and the dreadful decree was carried out. 
On this subject we can only quote the words of the 
"American Cyclopedia:" "The execution was in accord- 
ance with the laws of all the European states of the time. 
It was the inherited spirit of the times, and not the power 
of Calvin that burnt Servetus. The penalty was cruel; 
it is indefensible; it was even at that time impolitic. 
Neither civil nor religious liberty was yet understood; 
still less was there any sharp distinction made between 



JOHN CALVIN. 45 

them. That analysis was the fruit of time, and of the 
seed which Calvin was then sowing in Geneva." It 
should also be remembered that in that period of convul- 
sion such events were happening, among the Catholics and 
Protestants, all over Europe. Even as late as 1601 the 
Protestant authorities of Saxony executed Dr. Nicholas 
Krell because he sought to introduce " the peculiar doc- 
trines of Calvin." 

After long discussion, the churches of Zurich and 
Berne united with Geneva, in 1 549, in a common confes- 
sion of faith concerning the Lord's Supper. There were 
still many local differences, but the Swiss churches were 
practically united. Calvin's fame and influence now 
rapidly increased. He established a Theological institu- 
tion at Geneva which opened with six hundred students. 
Theodore Beza, his ardent friend, biographer, and suc- 
cessor, was the first rector. Calvin taught theology, 
though he refused the title of professor, and the brightest 
young men of many nations gathered around him. 
The most celebrated of these was John Knox, who was 
afterwards mainly instrumental in founding and organ- 
izing the Presbyterian Church of Scotland. 

The amount of labor which Calvin performed at this 
period is almost incredible. Though he was in bad 
health, and, it was said, "looked like a ghost," he some- 
times for long periods preached every day, taught theol- 
ogy, wrote books, and was actively engaged in directing 
the affairs of Church and State. His correspondence was 
enormous. Cranmer sought his advice with reference to 



46 HISTORIC MANUAL. 

the organization of the Church of England. In Holland 
his letters made men strong to battle for their rights. 
Far away in Poland, Bohemia, and Hungary, his advice 
was sought in respect to the organization of the Churches. 
Among the Protestants of France his influence was almost 
unlimited, and in Spain and Italy he secretly had many 
devoted adherents. Even in Germany his influence was 
extensive, but here his system was never fully received 
even by those who accepted his doctrine of the sacra- 
ments. It was said that " Calvin never slept," and it is 
true that "many a night he did not sleep, and many a 
day he had no time to look up to the light of the blessed 
sun." Utterly worn out, he died in his fifty-fifth year, on 
the 27th of May 1564. His whole estate amounted to 
about 250 dollars, and at his own request no monument 
was erected over his grave. 

It is difficult to form a just estimate of such a person 
as John Calvin. He is generally represented as a hard, 
stern man, who disliked poetry and art, and had no room 
in his head for those tender affections which are the 
solace of life. 1 Yet Beza, who was a distinguished poet, 

1 As was to be expected, Calvin could not escape the tongue of slander ; 
and his enemies repeated many calumnies concerning his private life, 
some of which are still occasionally brought forth from their hiding-places. 
These stories are mostly derived from Bolsec, a personal enemy of Calvin 
who was banished from Geneva, and who after returning to the Roman 
Catholic Church, took a mean revenge by writing a book full of the most 
outrageous calumnies. These have often been refuted ; and even Catholic 
historians — such as Masson, De May, and Michel et — express their horror 
at the falsehoods of Bolsec. 



JOHN CALVIN. 47 

with a keen appreciation of everything that is beautiful 
and sweet, loved that stern, cold theologian with more 
than filial affection. Melanchthon said of him " that he 
wished he could lay his weary head upon that faithful 
heart and die there." Farel, Viretus, Bullinger, and 
Bucer, confessed that they were devotedly attached to 
him. Calvin was no doubt a fierce controversialist, but 
a person who enjoyed the affection of such men as these 
can hardly be regarded as cold and unimpressive. 

Calvin was probably the most eminent man in the 
history of the Reformed Church, but he is in no sense to 
be regarded as its founder. He was at best the most 
prominent director of one of the chief currents which 
entered into its life. 



CHAPTER IV. 

The Palatinate — Frederick the Pious — The Heidelberg Catechism 
— Caspar Olevianus — Zacharias Ur sinus. 

The third great source of the Reformed Church must 
be sought in the Palatinate. There are, however, no 
doubt, many young geographers who would be puzzled 
to define the limits of that historic region, and even 
among older students there are probably not a few who 
would be inclined to say of it, as the historian Lambarde 
said of a certain undefined district in England, that " it 
would be easier to deny its existence altogether than to 
attempt to indicate its extent." The fact is, that the 
Palatinate has disappeared from the map of Europe, its 
territories having been absorbed by avaricious neighbors, 
but the name is so illustrious in history that it will prob- 
ably never cease to be popularly applied to the » region 
that was at one time included within its boundaries. 

At the time of its greatest political importance the 
Palatinate consisted of two large provinces, which were 
not contiguous, with several outlying principalities. The 
Upper Palatinate (Ober-Pfalz) was situated in the eastern 
part of the present kingdom of Bavaria. Its principal 
town was Amberg. Though governed by the elector of 
the Palatinate, its people took but little part in the relig- 
ious movements which claim our present attention. They 

(48) 



FREDERICK THE PIOUS. 49 

had become Lutheran early in the Reformation, and 
most of them are even now members of the same church. 
The Lower Palatinate (Unter-Pfalz or Rhein-Pfalz) was 
by far the most important of the elector's possessions. 
It is often called " Wein-Pfalz" on account of the abund- 
ance of wine which it produces. Situated on both sides of 
the Rhine, and extending upward along the banks of the 
beautiful Neckar, it has always been regarded as one of 
the most fertile countries in the world. It consisted of 
five principalities : Simmern, Zweibruecken, Sponheim, 
Veldenz, and the Palatinate Proper. The principal cities 
were Heidelberg, Manheim and Franckenthal. 

FREDERICK THE PIOUS. 

In 1559 the elector Otto Heinrich died without child- 
dren, and the succession passed to Frederick III., a 
prince of the house of Simmern. Frederick was born at 
Simmern in 15 15, and was educated a Catholic; but had 
been converted to Protestantism, mainly, it is believed, 
through the instrumentality of the celebrated John De 
Lasky. His conversion was thoroughly sincere, and he 
was always ready if needs be, to suffer and die for the 
cause of truth. 

In his early manhood Frederick had distinguished 

himself in the wars against the Turks, and, having thus 

become very popular, there was great rejoicing when he 

attained to the electoral dignity. He was, indeed, a 

model prince. In his character gentleness and firmness 

were wonderfully blended. His reputation was beyond 
4 







50 HISTORIC MANUAL. 

the reach of calumny, and the trust in God, which kept 
him safe in the midst of trials, was the constant wonder 
of his cotemporaries. It must, however, not be forgotten 
that Frederick believed himself to be the absolute ruler 
of his people in religious no less than in secular matters. 
It was at his court that the Swiss physician, Thomas 
Erastus, taught the doctrine, since known as Erastian- 
ism, that all ecclesiastical authority is subordinate to the 
civil power. Those who held to this view were in the 
habit of saying " Ctijus regio illius religio" which has 
been rendered, " Who owns the region owns the relig- 
ion." 

On this subject, it will be observed, Frederick occupied 
a position as far distant as possible from that of Calvin. 
The latter advocated the independence of the Church 
in matters of discipline, and was even inclined to 
regard the State as the handmaid of the Church. Fred- 
erick, on the other hand, was a German prince, and, like 
others of his order, supposed himself to be, by virtue 
of his office, the head of the Church in the country over 
which he ruled. He firmly believed that he was respons- 
ible to God for the faith of his individual subjects, and 
therefore sought to be their religious guide no less than 
their temporal ruler. With this purpose he became a 
profound student of theology, and did not hesitate to use 
his secular power in enforcing the acceptance of what he 
believed to be the truth. He was, however, thoroughly 
sincere ; and if any one had accused him of unnecessary 
rigor in the execution of his decrees, he might have re- 



( 



PHILIPISM. 5 I 

plied in Scriptural language: "The zeal of thine house 
hath eaten me up." 

PHILIPISM. 

Philip Melanchthon (1497- 15 60) had been the ruling 
spirit in the reformation of the Palatinate. As Protest- 
antism was not formally introduced there until 1546 — the 
year of Luther's death — the whole work of organizing 
the church may be said to have been confided to his 
care. The order which he introduced closely resembled 
that of Wiirtemberg. It was Lutheran in its general 
characteristics, but was mild and conciliatory; and it 
seemed for a while as though under its influence, the 
old confessional differences would entirely disappear. 

Melanchthon's histor)/ is so well known that it is not 
necessary that we should relate its details. He was the 
only one of the prominent reformers who was born in the 
Palatinate. As the foremost scholar of his age, the value 
of his services in the cause of the Reformation was in- 
estimable ; and in the inscription placed in his tomb at 
his burial he is justly termed " the most industrious and 
most faithful of the assistants of Dr. Martin Luther in ex- 
plaining and sustaining the pure doctrine of the Word of 
God." 

Melanchthon was at first greatly prejudiced against the 
Swiss Reformers; but when he came to know them better, 
he regarded many of them with tender affection. Calvin, 
Bucer and De Lasky became his most intimate friends 
and correspondents. Though he always maintained 



52 HISTORIC MANUAL. 

Luther's doctrine of the Lord's Supper, he acknowledged 
that Calvin's view might at least be tolerated; and he 
therefore changed the tenth article of the Augsburg Con- 
fession, of which he was the author, so that it might be 
acceptable to the Reformed Church. In conjunction 
with Bucer, he, in 1536, drew up terms of union between 
the Lutheran and Reformed Churches. These articles 
were approved by Luther, and were formally adopted by 
the Reformed Churches of Switzerland, but eight years 
later, Luther unexpectedly repudiated them. It is be- 
lieved that he was prompted to this act by a manifest 
tendency among his own immediate followers towards 
the acceptance of the Reformed doctrine. Melanchthon, 
however, remained faithful to the agreement to the end of 
his life. 

Even before Luther's death, Melanchthon was regarded 
with suspicion by the extremists of his own church. 
The fact that he had changed the Augsburg Confession, 
to accommodate the Reformed Church, was considered 
by them an unpardonable act of treason. After the 
death of the great master, this feeling became intense. 
Melanchthon's disciples were contemptuously called Phil- 
ipists, after the name of their teacher, who was familiarly 
known as " Master Philip." " Philipism" was declared 
to be as bad as Calvinism. Minor points of difference 
between Luther and Melanchthon were sought out and 
made the occasion of a series of bitter controversies. 
Melanchthon's friends were in many instances deposed 
and banished for trivial reasons, and the extremists 



PHILIPISTS. 53 

did not hesitate to say that they would not rest until 
they had driven Melanchthon himself out of Germany. 
In this purpose they were foiled, for Melanchthon 
had powerful friends ; but it is not surprising that he 
prayed to be delivered from "the wrath of the theologi- 
ans," and that, a short time before his death, he even 
seriously proposed to go to Palestine to spend his re- 
maining days in the cell once occupied by St. Jerome in 
Bethlehem. 

In 1552, the old sacramental controversy broke out 
with renewed violence. Joachim Westphal, Lutheran 
pastor at Hamburg, sounded the trumpet for the on- 
slaught against the Swiss churches, and he was power- 
ftilly seconded by Matthias Flacius, Tilemann Heshusius, 
and many others. The occasion for this assault was 
probably the formal union of the Zwinglians and Calvin- 
ists in the Zurich Consensus of 1549, which had rendered 
the Reformed Church more powerful than it had pre- 
viously been. The attack was, however, most effective 
against the Philipists and secret Calvinists (Crypto- 
Calvinists) in the Lutheran Church, who were made to 
suffer intensely. When in the reigns of Philip and Mary, 
thousands of English and Dutch Protestants fled to 
escape persecution, they were refused a refuge in many 
parts of Germany, because they were regarded as be- 
longing to the Reformed Church. In the Palatinate, 
however, more moderate counsels prevailed. The for- 
eign fugitives were welcomed, and many of them settled 
in that country, especially in the town of Franckenthal, 



54 HISTORIC MANUAL. 

which by their industry and enterprise, they soon raised 
to a high degree of prosperity. 

When Frederick III. assumed the government he had 
no idea of introducing the Reformed Church, but he soon 
found himself involved in the prevalent controversy. 
Heshusius, a strict Lutheran, and Klebitz, a disciple of 
Calvin, were engaged in a violent discussion, by which 
the minds of the people were greatly excited. Frederick, 
by the advice of Melanchthon, dismissed both the con- 
testants from their charges, but peace did not ensue. It 
soon became impossible to hold the irenical position of 
Melanchthon. Frederick was forced to take sides in the 
conflict, and, in 1559, he formally passed over to the Re- 
formed Church, though he always insisted that he ha*d 
not in any way renounced his allegiance to the Augsburg 
Confession. It was a bold step, but its effects were ex- 
traordinary. Hitherto the existence of the Reformed 
Church had not been officially recognized in Germany, 
but now its position was secure, and it soon became the 
leading church along the whole course of the Rhine, 
from its source to the ocean. 

THE HEIDELBERG CATECHISM. 

After the Palatinate had passed over to the Reformed 
Church, a new Confession of Faith became absolutely 
necessary. The German people generally knew but 
little concerning the Reformed Church, and ascribed to 
it many errors which no one had ever dreamed of main- 
taining. Heshusius even hinted that Frederick was 



CASPAR OLEVIANUS. 55 

preparing his people to become Mohammedan, in antici- 
pation of a Turkish invasion. The Elector, therefore, 
determined to prepare a catechism which would not only 
properly represent the faith of the Reformed Church, 
but might serve as a means of conveying its precious 
truths to subsequent generations. With this intention he 
selected two young men to engage in the work of its 
composition, and the result proved the wisdom of his 
choice. These were Olevianus and Ursinus, the first of 
whom was but twenty-six and the other twenty-eight 
years of age. Together they produced a work which 
has ever since been regarded as the crown and glory of 
the Reformed Church. 




Caspar Olevianus (i 535—1 587) was a disciple of Cal- 
vin. He was a native of Treves, and belonged to a 
wealthy family whose name was properly Von der Ole- 
wig. Having passed through the schools of his native 
city, he went to Paris, and then to Bourges, to complete 



56 HISTORIC MANUAL. 

his education. Here he studied law, but secretly devoted 
much time to reading the Scriptures. One of the sons 
of Frederick III. — who was then only Count of Sim- 
mern — was also a student, and the two young men soon 
became intimate friends. One day they took a walk on 
the banks of the Oron river, in company with the private 
tutor of the prince. They were met by a party of young 
German noblemen, who proposed that they should all 
cross the river in a boat. Olevianus declined to accom- 
pany them, as some of the party had taken too much 
wine, but the prince and his tutor accepted the invita- 
tion. In the middle of the river they began playfully to 
rock the boat; it was thus upset, and the whole party 
was drowned. Olevianus sprang into the water and 
tried to rescue the prince, but it was in vain, and he him- 
self almost lost his life. In his greatest peril he vowed 
that if God would save his life he would consecrate it 
entirely to the conversion of his native land. Having 
been wonderfully rescued, he remembered his vow, and 
the father of the young prince subsequently became his 
best friend and patron. Like Calvin, Olevianus now 
sought admission into one of the secret Reformed 
churches, and then successively visited Geneva and 
Zurich. Returning to his native city, he began to preach 
the Gospel, but was arrested and cast into prison. De- 
livered through the potent intercession of Frederick, he 
went to Heidelberg, where he was at first professor of 
theology, and subsequently pastor of the principal 
church of the city. He was a man of extraordinary 



ZACHARIAS URSINUS. 5/ 

eloquence, and was far more instrumental in the general 
work of organizing the church than the retiring and 
scholarly Ursinus. His part in the composition of the 
Heidelberg Catechism was by no means insignificant, as 
has sometimes been represented. Traces of his hand 
may be noticed almost everywhere, and Sudhoff insists 
that after Ursinus had composed the catechism in Latin, 
Olevianus prepared the German version. This is proba- 
ble from a comparison of the style of the two men, as 
manifested by their separate compositions. It is also 
almost certain that what is said in the Catechism con- 
cerning the Office of the Keys and Christian Discipline 
was derived from Olevianus, as its substance may be 
found in his previous writings. 

After the death of the Elector Frederick, Olevianus 
went to Herborn, where he spent his remaining years. 
He passed away from earth on the 15th of March, 1587. 
When he was evidently drawing near his end, some one 
asked him whether he was certain of salvation, and he 
replied, laying his hand on his heart: " Certissimus" that 
is, " Most certain." With this beautiful word his spirit 
winged its flight to heaven. 

Zacharias Ursinus (15 34-1 583) was a faithful disciple 
of Melanchthon. He was a native of Breslau, in Silesia, 
where his family, whose name was Von Baer, were reck- 
oned among the nobility. His father was a clergyman, 
who had Latinized the name, according to the fashion of 
the times. 

Ursinus studied at Wittenberg, where he acquired 



58 HISTORIC MANUAL. 

great distinction, and was declared by Melanchthon to be 
his most promising pupil. Subsequently he visited the 
universities of Switzerland and France, and made the 
acquaintance of Bullinger, Calvin and Peter Martyr. 
Accused of " Philipism," or possibly Calvinism, he at a 
later date, fled from Silesia and found a refuge in Swit- 
zerland. Peter Martyr had been requested by Frederick 
to assist in the organization of the Church of the Palati- 




URSINUS. 



nate, but feeling the weight of years, he recommended 
Ursinus to take his place. Concerning the latter Fred- 
erick subsequently said to a Silesian : " His fatherland 
was not worthy of such a man. Tell your countrymen 
to banish many such men, so that they may come to 
me. 

Ursinus became Professor of Theology at Heidelberg. 
He was not gifted as a preacher, but was an excellent 
instructor. When he and Olevianus were directed to 
prepare a confession of faith, each of them submitted a 



ZACH ARIAS URSINUS. 59 

plan. That of Ursinus was preferred by the Elector, and 
he thus became the main author of the Heidelberg Cate- 
chism. To him it owes its irenic character; for it is 
known that the polemic questions were inserted at the 
direct command of the elector. In its composition he 
used materials found in the catechisms of Calvin and De 
Lasky, but the originality of his work has never been 
questioned. "The Heidelberg Catechism," says Max 
Goebel, " may be regarded as the flower and fruit of the 
entire German and French Reformation; it has Lutheran 
sincerity, Melanchthonian clearness, Zwinglian simplicity, 
and Calvinistic fire. Whoever is not familiar with the 
Heidelberg Catechism, does not know the German Re- 
formed Church, as it was and as it still remains; who- 
ever is acquainted with all its particulars, its excellencies 
and imperfections, is alone able to appreciate the Chris- 
tian spirit and Christian life of our Reformed Church in 
all its strength and weakness." 

Ursinus was personally a man of retiring disposition, 
who made but few intimate friends, and took the greatest 
delight in profound study. He did not like to be dis- 
turbed in his work, and over the door of his study he 
had placed an inscription in Latin verses to the following 
effect: "Friend, whoever thou art, if thou comest to me, 
be brief. Either leave me soon, or aid me in my labors." 
In the opinion of his contemporaries, Ursinus lived a life 
of prayer, which seemed too pure and holy for this world. 
It was said that he never spoke an unnecessary word, 
and yet all who were brought into contact with him 



60 HISTORIC MANUAL. 

could not help loving him for the almost angelic sweet- 
ness of his character. 

After the death of Frederick, the opponents of the 
Catechism enjoyed a temporary triumph, during the brief 
reign of his son Louis, and Ursinus left Heidelberg to 
become a Professor in a Reformed Theological Seminary 
which Frederick's second son, John Casimir, had just 
founded in Neustadt. Here, after five years of faithful 
labor, his noble life was brought to a close, on the 6th of 
March, 1583, in the forty-ninth year of his age. The 
inscription on his monument in the church at Neustadt 
justly calls him "a great theologian, a conqueror of 
heresies concerning the Person of Christ and the Lord's 
Supper, mighty with word and pen, an acute philoso- 
pher, a wise man, and a stern instructor of youth." 







CHAPTER V. 

The Defense of the Catechism — The Second Helvetic Confession — 
The Diet of Augsburg — Frederick 's Later Years — After Fred- 
erick 's Death. 

The Heidelberg Catechism is so mild and pacific in 
its general character that we can hardly realize how its 
publication, in 1563, could have given the signal for 
one of the most violent conflicts in the history of the 
Church. No doubt its authors did not expect their 
work to be received without question; but the fierce- 
ness of the attacks which it invoked must have far 
exceeded their anticipations. The Roman Catholics 
were of course its bitter enemies. The Council of 
Trent, which had been in session for many years, was 
just coming to a close. Though ostensibly called to 
restore peace to the Church, it had but served to inten- 
sify the existing bitterness. It had been entirely under 
Jesuit influence: the Protestants had not been heard, 
and the anathemas by which they were condemned 
were unexampled in their violence. It has been said 
that " nobody can curse like the pope," and the coun- 
cil certainly adequately expressed the papal sentiments. 

It is not impossible that the publication of these anath- 
emas may have had some influence on the Elector Fred- 
erick, in inducing him to insist on the insertion, in the 

(61) 



62 



HISTORIC MANUAL. 



second edition of the catechism, of the celebrated 8oth 
question, in which the mass is declared to be " an 
accursed idolatry." Compared with the decrees of the 
council, this was a moderate statement. It did not 
curse individual opponents, as the Roman Catholics had 
done, but was at most a very emphatic assertion of the 
grounds which had induced Protestants to reject the 
mass. The fact, however, that the Heidelberg Cate- 
chism had, in unmistakable language, declared the uni- 
versal sentiment of Protestants with reference to this 
subject, was enough to exasperate the Romanists to 
employ all possible means for its suppression. 

The extreme Lutheran party was hardly less violent. 
Heshusius, the controversialist whom Frederick had 
expelled from Heidelberg, saw his opportunity, and at 
his instigation the pulpits of northern Germany rang with 
denunciations. The Catechism was charged with teach- 
ing doctrines contrary to the Augsburg Confession, 
especially with reference to the Person of Christ and the 
Lord's Supper, and the emperor and princes were ad- 
jured to .employ the sword of secular power for the 
extinction of heresy. 

In describing a storm, it is in vain to attempt to speak 
of every single blast. The elector's troubles rapidly ac- 
cumulated. Even his household was divided, and his 
eldest son Louis, who ruled the Upper Palatinate as his 
father's representative, took sides with the extreme Luth- 
eran party. All this opposition, however, only served 
to fortify Frederick in his position ; he proceeded to re- 



THE DEFENSE OF THE CATECHISM. 63 

move pictures and crucifixes from the churches, and 
introduced the Calvinistic form of church government, 
which many of the German princes regarded as treason 
to the privileges of their order. In reply to the accusa- 
tions brought against him, he calmly asserted his faithful 
adherence to the Augsburg Confession. With regard to 
the question of the real presence, his declarations were 
clear and decided. Thus he says in his reply to the 
princes who had accused him of Zwinglianism and Cal- 
vinism: "We would kindly inform you that we have 
never been greatly troubled to know what Zwingli and 
Calvin wrote, and have not read their books. ... If it 
is Zwinglianism and Calvinism to suppose that the ele- 
ments in the Lord's Supper are mere signs, and that the 
body and blood of Christ are not present, or received, 1 
we beg to inform you that this is not our view of the 
subject and that we are unjustly suspected of holding it, 
inasmuch as the true and living presence of the body 
and blood of Christ in the Lord's Supper is in our 

1 Zwingli had emphasized the memorial character of the Lord's Supper, 
maintaining that the meaning of the words of institution is : " This signi- 
fies my body." It is, however, an error to suppose that according to his 
view, "the elements in the Lord's Supper are mere signs." In the con- 
fession which he sent to Francis I. a short time before his death, he wrote : 
" We believe that the true body of Christ is eaten in the Communion in a 
sacramental and spiritual manner by the religious, believing, and pious 
heart." " Calvin, indeed, emphasized the reality of the spiritual presence 
of Christ at the Supper; but had he been spared to see the time of Calvin, 
Zwingli would, without doubt, have adopted his more elaborate definition, 
for their views were not conflicting." — Dr. Van Home's Life of Zwingli, 
p. 171- 



64 



HISTORIC MANUAL. 



churches preached, taught, and believed. That you may 

not suppose that our words and deeds do not agree, we 

would inform you that we require of our ministers and 

theologians to offer the following testimony concerning 

the Lord's Supper, namely: 

"'That we do not therein receive bread and wine alone, 
as holy, divine signs and seals (as the Holy Scriptures as 
well as the Augsburg Confession and the Apology call 
them); nor that we receive only the merits of Jesus 
Christ alone, nor His Divinity alone, but the Lord Christ 
wholly and completely, true God and man, His real 
body and real blood which was broken and shed for us 
upon the cross — also all His merits, benefits, heavenly 
treasures, blessings, and eternal life — truly, without all 
deception and not in mere fancy, but substantially re 
ipsa, by the power and effect of the Holy Spirit; and all 
this is given and presented to us by the Lord himself, 
through faith, as the meat and drink of our souls; and 
also that we thereby have complete communion with 
Christ, becoming true members of His blessed body, so 
that He lives and remains in us and we in Him forever.'" 

It might seem to the modern reader as though this 
strong confession ought to have satisfied Frederick's 
opponents that he believed in the doctrine of the real 
presence, but it was far from having this effect. " What 
is it after all," they inquired, "but a Calvinistic con- 
fession? Does it not represent the humanity of Christ 
as conveyed by the Holy Spirit, through faith, as the 
meat and drink of our souls?" The confession was 
objectionable to the extremists because it did not ex- 
plicitly declare that Christ's humanity is present in the 



THE SECOND HELVETIC CONFESSION. 65 

sacrament " under the form of bread and wine," beine 
thus orally received by unbelievers as well as believers. 
On the other hand there was a more moderate Lutheran 
party which was willing to accept Frederick's confession 
as substantially in accordance with the Augsburg Con- 
fession, and it was owing in great measure to their silent 
influence and support that the Elector was able to sus- 
tain himself during these dark and trying hours. 

THE SECOND HELVETIC CONFESSION. 

Immediately after the publication of the Heidelberg 
Catechism, Olevianus had sent a copy of the book to 
Bullinger, accompanied by a letter in which he said: 
"If there is any good in this book we owe a great- part 
of it to you and to other noble spirits in Switzerland." 
In reply, Bullinger said: "I regard this as the best 
Catechism that has ever been written. May God crown 
it with his blessing." These intimate relations between 
Switzerland and the Palatinate continued, and when 
Frederick found himself in trouble he wrote to Bullinger, 
requesting him to prepare a full Confession of the doc- 
trines of the Reformed Church. This Confession, which 
was published by Frederick in 1566, was primarily in- 
tended to serve as a defense against those who said that 
the Reformed churches were at variance among them- 
selves ; but it actually became a bond which united the 
church of the Palatinate with those of Switzerland and 
France. In this way Henry Bullinger was not only 

instrumental in uniting the followers of Calvin with 
5 



66 



HISTORIC MANUAL. 



those of Zwingli, but succeeded in bringing the church 
of Frederick III. into the same communion. 

THE DIET OF AUGSBURG. 

The Emperor Maximilian II., who had ascended the 
throne in 1 5 64, was a man of extraordinary ability. 
Though a Catholic, he was more liberal than any of his 
predecessors, and was even supposed to be secretly in- 
clined to Protestantism. He had addressed a friendly 
warning to the Elector Frederick immediately after the 
publication of the Heidelberg Catechism, but seemed 
disinclined to carry matters further. The importunity 
of the German princes, however, finally induced him to 
call a meeting of the Diet, and Frederick was cited to 
appear. 

This citation was a very serious matter. It was well 
known that the majority of the princes proposed to ex- 
clude the elector from the terms of the treaty of Augs- 
burg, which would have deprived him of his government, 
and perhaps even have cost his life. His brother, Rich- 
ard of Simmern, warned him of the danger of attending 
the Diet, but he exclaimed: " I believe that God who has 
brought me to a knowledge of His Gospel still reigns, 
and if it should cost my blood, I would regard martyr- 
dom as an honor for which I could not sufficiently thank 
Him in time or eternity." 

The Diet met in Augsburg on the 23d of March, 1 566. 
The emperor and empress appeared with a magnificent 
retinue, and were welcomed with extraordinary festivi- 



THE DIET OF AUGSBURG. 67 

ties. At the beginning of the meeting the Protestant 
delegates held what might now be called a " caucus," in 
which they determined to prepare an address to the em- 
peror, demanding greater religious liberty; but they at 
the same time resolved not to allow Frederick to sign 
the petition unless he should first satisfactorily explain 
his views concerning the Lord's Supper. Several princes 
even insisted that he must sign what was designed to be 
an "iron-clad" confession, to the effect that "the real 
body and blood are actually present in the sacrament 
under the form of bread and wine, and are offered and 
received with the visible elements; that the aforesaid true 
body and blood are not only spiritually but corporeally 
presented and received, so that through the communion 
of His flesh and blood Christ dwells in us corporeally; 
and also that Christ is not only in us spiritually through 
His love, but also by natural communion." 1 

A few days after these proceedings Frederick arrived, 
and it soon became evident that his presence was pro- 
ducing a reaction. Those who had never before seen 
him were impressed by his evident sincerity, and this 
favorable impression was heightened by several eloquent 
sermons preached by his chaplain. 

The elector quietly but firmly declined to sign any 
new confessions. His danger was, however, by no 
means at an end; and at one time it was currently 
reported in Heidelberg that he had been arrested and 
executed. 



1 Heppe's "History of German Protestantism," 2, p. 120. 



68 



HISTORIC MANUAL. 



On the 14th of May the emperor proposed a decree 
commanding Frederick to abstain from introducing " Cal- 
vinistic novelties," and requiring him to restore to the 
Roman church the property of certain convents which 
had been alienated by the civil power. During the dis- 
cussion of this measure the elector was required to ab- 
sent himself from the assembly; but after its adoption he 
re-entered the hall followed by his favorite son John 
Casimir, whom he called his "spiritual armor-bearer," 
the latter carrying the Bible and the Augsburg Confes- 
sion. On this occasion he offered his memorable defense 
of which the following is a brief extract : " I am still of 
the opinion that in matters of faith I have but a single 
master, who is King of kings and Lord of lords; there- 
fore, I am not troubled about my head, but about my 
soul, which is in the hands of God who created it . . . 
I have never read Calvin's works, and therefore do not 
know whether you are right in calling me a Calvinist, 
but I confess that my catechism contains the substance 
of my faith; it is so fortified with proofs from the Scrip- 
tures that it cannot be refuted. Finally, I am comforted 
by the assurance that my Lord and Saviour Jesus 
Christ has given unto me and all believers this blessed 
promise, that all we lose here for His name's sake will 
be restored to us a hundred fold in the world to come." 

The effect of the elector's defense was very great. 
At its conclusion Augustus of Saxony put his hand on 
his shoulder and said: "Fritz, thou art more pious than 
the whole of us ! " The Margrave of Baden also said to 



THE AUGSBURG CONFESSION. 69 

the princes at the close of the session : " Why trouble 
ye the elector? He has more piety than all of us to- 
gether." When the emperor finally inquired whether 
Frederick was to be regarded as standing under the 
Augsburg, Confession it was resolved " that he was in full 
accordance with the confession in the article of justifica- 
tion by faith, which had caused the schism in the church, 
and in many other articles, but that he did not fully ac- 
cept the article concerning the Lord's Supper. As, 
however, he had indicated his willingness to yield to 
proofs taken from the Word of God, they would in due 
time seek to convince him of his error. In the mean- 
time the princes had no desire to oppress the Elector of 
the Palatinate, or others, in Germany or in foreign lands, 
who might vary from the confession in one or more 
articles, and thus to increase the sufferings of the con- 
fessors of Christ." 

This action of the Diet had been unexpected. Fred- 
erick returned to Heidelberg and was received with great 
rejoicing, and was now permitted to proceed unmolested 
in his work of reformation. The sacramental contro- 
versy was, however, by no means concluded. In the 
Lutheran church, especially, it continued to rage with 
great violence, until finally a number of German princes 
followed the example of Frederick, and with many of 
their people formally entered the Reformed Church. 1 

1 Among the most important of the German cities and principalities 
which passed over from the Lutheran to the Reformed Church, after the 
Palatinate had led the way, we may mention Nassau (1578}, Bremen 



historic manual. 

Frederick's later years. 

The Elector of the Palatinate was now known as Fred- 
erick the Pious, and well deserved his honorable title. 
In his efforts for the upbuilding of the church he was in- 
defatigable. The university of Heidelberg flourished as 
it had never done before, and was withal prevaded by an 
earnest Christian spirit. The oppressed and persecuted 
Protestants of foreign countries found in him a friend and 
protector. After the dreadful massacre of St. Bartholo- 
mew he sent an army, under the command of his fav- 
orite son John Casimir, to aid the persecuted Hugue- 
nots. Another of his sons lost his life in battle in the 
Netherlands, but the father consoled himself with the 
thought that he had died on the field of honor in defense 
of God and of religion. Gradually the Elector came to 
occupy a sort of paternal position with reference to the 
whole Reformed Church, and his influence was felt in dis- 
tant lands. Even Queen Elizabeth consulted him with 
reference to the affairs of the Church of England. 

During Frederick's later years his chief source of sor- 
row was the continued alienation of his eldest son, Louis, 

(1581,) Anhalt (1597), Baden (1599), Lippe (1600), and part of Hesse 
(1604). The Elector of Brandenburg, John Sigismund, from whom the 
present imperial family of Germany is descended, accepted the Reformed 
faith in 1613. Most of the people, however, remained Lutheran, and the 
Elector of Brandenburg was the first to proclaim the religious liberty of all 
his subjects. It was on this decree that King Frederick II, more than a 
century later, based the curious proclamation in which he expressed his 
desire that in Prussia " every one should go to Heaven after his own 
fashion.'' 



Frederick's death. 71 

who was still violent in his opposition to the Reformed 
Church, and even refused to see his father on his death- 
bed, though the latter earnestly requested it. The last 
days of the pious Elector were, however, exceedingly edi- 
fying. ' To the friends that gathered around his dying 
bed he said : " I have lived long enough for you and the 
Church ; I am now called to a better life. I have done 
for the Church all I could, but my power was limited. 
God, who can do all things, and who cared for His 
Church before I was born, liveth and reigneth in Heaven 
still, and will not forsake us ; nor will He suffer those 
prayers and tears which I have offered up in this cham- 
ber upon my knees, for my successor and the Church, to 
be without a blessing." Then addressing the court- 
preacher he said: "The Lord may call me hence 
whenever it pleaseth Him; my conscience is at peace 
with the Lord Jesus Christ, whom I have served with all 
my heart. I have been permitted to see that in all my 
churches and schools the people have been led away 
from men and directed to Christ alone." And again he 
exclaimed : " I have been detained here long enough 
through the prayers of God's people; it is now time that 
I should be gathered into the true rest with my Saviour." 
Then he requested his pastor to read the 31st Psalm and 
the 17th chapter of John, and after praying audibly and 
fervently he gently fell asleep in the Lord. His death 
occured on the 26th of October, 1 5 76. 

Louis VI. assumed the government immediately after 
his father's death. He dismissed the Reformed pro- 



t 



^2 HISTORIC MANUAL. 

fessors, and introduced a strictly Lutheran church- 
order. Pastors were required to subscribe to the new 
order or to leave the country. "Many of these," says 
Von Alpen, " submitted for the sake of their wives 
and children," but others found a refuge at the court of 
Prince John Casimir, who ruled over several provinces. 
This state of affairs continued for about seven years, when 
Louis suddenly died, leaving an infant son, in whose 
name John Casimir assumed the government. The young 
prince was brought up in the Reformed Church, and so 
it happened that the latter was for many years the estab- 
lished church in the Palatinate. The lines between the 
confessions had now been drawn, and the Reformed and 
Lutheran churches existed side by side. The struggle 
was not yet over, but there was a season of rest. 

The books in explanation and in defense of the Hei- 
delberg Catechism, written during this period and sub- 
sequently, are almost innumerable. The most celebrated 
of these is the commentary bearing the name of Ursi- 
nus, first printed at Heidelberg in i59i,of which an Eng- 
lish version has been published in this country by the 
Rev. Dr. G. VV. Williard. 

The defense of the Heidelberg Catechism was every- 
where conducted with self-sacrificing devotion. Though 
often attacked, it was so thoroughly grounded in the 
Word of God that it could never be refuted. The Re- 
formed Church everywhere still regards it as a precious 
legacy, and it will, we trust, be venerated to the latest 
generation. 



CHAPTER VI. 

The Martyrs — The Waldenses — Spam and Portugal — The 
Huguenots — The Massacre of St. Bartholomew. 

The Reformed Church has often been called "the 
church of the martyrs." It certainly deserves this honor- 
able title, for no other denomination of Christians has 
had so many members who have sealed their faith with 
their blood. Its history abounds with examples of the 
most sublime heroism ; and its continued existence, not- 
withstanding all the persecutions which it has endured, 
is an evident proof of its divine mission. 

The trials of the Reformed Church were, in great de- 
gree, owing to its geographical location. In Switzer- 
land it was, almost from the beginning, strong enough 
to defend itself; and in Germany, though always in the 
minority, it was to some extent protected by the terms 
of the treaty of Augsburg; but its members were widely 
scattered through countries in which Roman Catholics 
held the reins of power, and they were therefore pecu- 
liarly exposed to the wrath of their enemies. In Italy, 
Spain, France, Holland, and other countries, the martyrs 
of the Reformed Church may perhaps be numbered by 
hundreds of thousands. 

The names of most of these patient sufferers are now 

forgotten. They disappeared in the dungeons of the 

(73) 



74 HISTORIC MANUAL. 

Inquisition, and their friends hardly ventured to ask a 
question concerning their fate. It is enough for us to 
know that they were faithful unto death, and that their 
Saviour knows them all. 

THE WALDENSES. 

The Swiss Reformers had at an early date crossed 
the Alps for the purpose of preaching the Gospel in 
Italy. Here they were warmly seconded by a com- 
munity of peasants, who, in the secluded valleys of Pied- 
mont, had for ages cherished a faith very similar to their 
own. These people were known as the Waldenses, a 
name which simply signifies " the people of the valleys." 
Some writers, it is true, assert that they were named 
after a certain Peter Waldus, a merchant of Lyons, in 
the twelfth century; but others hold that Waldus was so 
called because he belonged to the sect, which is believed 
to have had a much more ancient origin. 

From the valleys of Piedmont the Waldenses had 
gradually spread to the valley of the Rhone, and thence 
northward along the Rhine as far as Holland. Some 
of them even settled in Poland and Bohemia, while 
others sailed to England, where they principally engaged 
in commerce. Everywhere they were compelled to keep 
their religion a secret, so that their church organization 
came to resemble an extensive secret society. They 
had signs and passwords, and placed emblems on their 
houses which were recognized only by the initiated. At 
the beginning of the sixteenth century, it is said, there 



THE WALDENSES. 75 

were so many Waldenses in Switzerland and Germany 
that a member of the society could leave Italy on 
foot and find lodging every night with a brother of 
the faith until he reached Holland, whence he might sail 
to England and be once more hospitably received. 

Though there were certain minor differences, espe- 
cially in church-government, the members of the Re- 
formed Church from the beginning acknowledged the 
Waldenses as brethren. The latter, in 1532, held a 
synod at Angrogna, at which they formally accepted the 
doctrines of the Reformed Church, and thus thought to 
consummate the union of the two churches. Several 
prominent Waldenses were, however, absent from the 
synod; and these, with their brethren in Bohemia and 
Poland, subsequently protested against this action. 
Though the majority of the Waldenses, therefore, at this 
time formally united with the Reformed Church, a 
minority have kept up their church organization to the 
present day. 

At this synod the Waldenses resolved to bear public 
testimony to the idolatry of the mass. This action 
roused the Roman Catholics to take active measures for 
the suppression of Protestantism. The Inquisition was 
put to work, and every one who was suspected of being 
disloyal to Rome was committed to its tender mercies. 
Soldiers penetrated into the valleys of the Waldenses, 
killing every one whom they could find, and it was only 
by hiding in the fastnesses of the Alps that a remnant 
was enabled to escape. 



76 HISTORIC MANUAL. 

There were, at this time, thousands of people in Italy 
who sympathized with the Reformation, and Reformed 
churches had actually been established in many of the 
Italian cities ; but now all who desired to save their lives 
were compelled to leave their native land. Refugees be- 
came so numerous in Switzerland that they were able to 
found Italian churches, and some of their earliest pastors 
—such as Peter Martyr and Bernard Ochino — were 
universally recognized as among the most prominent 
ministers in the Reformed Church. In the border re- 
gion, now included in the canton of Ticino, the Roman- 
ists were, however, in the majority, and the refugees be- 
came the helpless victims of their wrath. No language 
can adequately describe the horrors of that persecution. 
The persecutors were not satisfied to take the lives of 
their victims, but first subjected them to unheard-of 
tortures. Finally, at a time of comparative quiet, the 
Catholics of a part of the Canton des Grisons suddenly 
rose and massacred almost the entire Protestant popula- 
tion. Altogether, the violent measures of the papacy 
were so successful that of all the Italian congregations 
founded in the days of the Reformation, only two are 
still in existence. These are situated in two little valleys 
in the Canton des Grisons, called Bregell and Puschlav, 
where a few people of Italian blood still listen to the 
preaching of the Gospel in the language of their ances- 
tors. The Waldenses have, however, recently become 
much more active and prosperous, and many Protestant 
missions have been founded by them in Italy. 



I; 



SPAIN AND PORTUGAL. 



77 



SPAIN AND PORTUGAL. 

In spite of the dreadful Inquisition, Protestantism was 
quietly making its way through all classes of Spanish 
society, when Philip II. returned from the Netherlands 
to assume the government after the death of his father. 
Philip was a merciless fanatic. Under his auspices the 
agents of the Inquisition sought everywhere for victims, 
and even the archbishop of Toledo, the foremost eccle- 
siastic of Spain, was imprisoned on suspicion of favoring 
the new doctrines. Spaniards are proverbially fond of 
spectacular display, as is evident from their bull-fights, 
and Philip gratified this taste by burning Protestants. 
He was always present on such occasions, and when 
one of the victims asked him from the stake, how he 
could bear to see the sufferings of his innocent people, 
he replied : " I would gladly carry the wood to burn my 
own son, if he were as great a heretic as thou." In his 
insane wrath Philip even contemplated burning the re- 
mains of his father, the Emperor Charles V., because he 
had not succeeded in crushing Protestantism at its be- 
ginning, but was finally persuaded that such an act 
would recoil upon its perpetrator. The confessor of the 
late Emperor, the celebrated Carranza, was, however, 
imprisoned for seven years. 

At this time Protestantism had to encounter a new 
enemy in the rapid rise of the order of Jesuits. This 
powerful body was founded in Spain, in 1534, by Igna- 
tius Loyola, a young nobleman, and six companions, of 
whom the most eminent were Francis Xavier, and 



78 HISTORIC MANUAL. 

James Laynez. In addition to the usual monastic vows, 
they promised unconditional obedience to the pope, and 
were directed to labor for the suppression of Protestant- 
ism. They are even now the most powerful secret order 
in the world. 

In the face of such opposition, Spanish Protestantism 
could make no progress. It was, in fact, stamped out 
by the heel of tyranny, though at the same time the best 
part of the nation was ruthlessly sacrificed. At that 
time Spain, which had previously been the foremost 
nation in Europe, began to decline, and finally lost all 
political and ecclesiastical significance. 

In Portugal, the course of affairs was very similar. 
Though there was a manifest disposition on the part of 
the most intelligent portion of the people to accept Pro- 
testantism, which had found decided advocates among 
the professors of the university of Coimbra, it was 
speedily suppressed by the strong hand of the govern- 
ment. From that day, Portugal has remained a thor- 
oughly Roman Catholic country. 

THE HUGUENOTS. 

As we have already seen, the Protestants of France 
were regarded as the followers of John Calvin, and be- 
longed to the Reformed branch of the Reformation. It 
is impossible to decide with certainty at what time and 
for what reason they came to be called Huguenots. 
Webster says the name was probably derived from a 
French conspirator, named Hugo, or Hugon, but no 



THE HUGUENOTS. 79 

reason can be given why the name of such an obscure 
individual should have been applied to the whole body 
of French Protestants. It seems much more likely that 
the name Huguenot was formed by a mispronunciation 
of the word " Eidgenossen," or Confederates, a term 
which the Swiss Protestants applied to themselves. 
Strange as it may seem to English ears, the French 
would be likely to pronounce " Eidgenoss" very much 
as they pronounce " Huguenot." 

The French Protestants, it will be remembered, were 
cruelly persecuted during the reigns of Francis I. and 
Henry II., but they had rapidly increased in numbers 
until extensive districts, especially in Southern France, 
were almost exclusively occupied by them. The old 
nobility, were generally on the Huguenot side, and in 
their fortified castles could defy the power of the King. 
The city of Rochelle was thoroughly Protestant, and 
now ranked as one of the three most important cities of 
the Reformed Church. 1 The French court was therefore 
desirous of crushing Protestantism, not only for the 
purpose of aiding the Catholic Church, but to increase 
the King's power by humbling the great Huguenot 
nobles. 

After the death of Henry II., the throne of France 

1 These three cities were Geneva, in Switzerland, Wesel, in Germany, 
and Rochelle, in France. They were not the largest Reformed cities, 
but the most influential. The Catholics had a rough saying which took 
the rounds of Europe : 

" Geneva, Wesel, and Rochelle 
Are the devil's second hell." 



* 



SO HISTORIC MANUAL. 

was held for a few years by each of his three sons, 
Francis II., Charles IX., and Henry III., but during all 
this period, the supreme power was held by their 
mother, the notorious Catherine de Medici. Unless 
she is greatly caluminated she was one of the most 
wicked women that ever lived, and it is believed that 
two, at least, of her royal sons, were murdered at her 
instigation, because they sought to free themselves from 
her domination. Closely allied with her was the great 
Catholic house of Guise, and a crowd of Italian retainers 
whom she had advanced to high positions, and who were 
enthusiastically devoted to the papal cause. 

We have no room to describe the so-called religious 
wars which occupied this period. They culminated in 
the fearful act of treachery which is known as 

THE MASSACRE OF ST. BARTHOLOMEW, 

or "The Bloody Wedding." Queen Catherine had 
succeeded in arranging a marriage between her daugh- 
ter, the beautiful but worthless Margaret of Valois, and 
the Huguenot leader, Henry of Navarre. The Protest- 
ants were thoroughly deceived by the prospect of ap- 
proaching peace, and most of their leaders came to Paris 
to attend the wedding, which was celebrated with great 
pomp. Four days afterwards, an unsuccessful attempt 
was made to assassinate Coligni, Grand Admiral of 
France, who was the most distinguished of the Hugue- 
nots. Many historians believe that this attempted murder 
was instigated by Catharine de Medici, who had hoped to 



I 



MASSACRE OF ST, BARTHOLOMEW. 8l 

throw the blame on the Catholic leader, the Duke of 
Guise, whom she desired to destroy; but finding herself 
implicated, she succeeded in persuading the King that 
the Protestants were about to retaliate by murdering him, 
and wrung from him a reluctant consent to a general 
massacre. Catholics were warned to illuminate their 
houses, and not to appear on the streets without wearing 
the badge of the cross. The signal of the slaughter was 
the ringing of the great bell of the church of St. Germain 
l'Auxerrois, and as soon as it began to sound, the Catho- 
lics fell upon the Protestants and murdered them by the 
thousands. 

This dreadful massacre began on St. Bartholomew's 
day, the 24th of August, 1572, and continued for several 
days. It extended to the provinces, and was no doubt 
horrible beyond description. During the prevailing ex- 
citement, enemies murdered each other without regard to 
religion. Innumerable stories of hair-breadth escapes are 
related, which vividly depict the horror of the times. In 
some places, however, the governors refused to execute 
the orders of the King; and the Roman Catholic bishop 
of Lisieux even opened his palace to the Huguenots, and 
protected them from the violence of the mob. 

Historical authorities differ so widely that it seems im- 
possible to determine whether or not the massacre of 
Bartholomew was premeditated. It is now, we believe, 
the prevailing opinion that it was hastily determined upon 
after the attempted murder of Coligni, and that it was due 

almost exclusively to the machinations of Catharine de 
6 



82 



HISTORIC MANUAL. 



Medici. To what extent the court of Rome was involved 
in it, is also an open question; but it is certain that when 
the pope heard of it, he ordered a Te Deum to be sung, 
and had a medal struck with the inscription " Hugonot- 
torum Strages" that is " the massacre of the Huguenots." 
Subsequently the Church of Rome saw fit to disavow all 
connection with the massacre, insisting that it was entirely 
political in its character; but the reproach has never been 
removed. 

The effect of the massacre was very great. Queen 
Elizabeth made her court wear mourning, and received 
the French ambassador in a hall draped with black. 
Henry of Navarre was imprisoned in Paris for some 
time, but finally escaped and put himself at the head of 
the Protestant party. He had but one-tenth as many 
soldiers as the Catholics, but soon proved himself a 
great general; and after long wars, with varying suc- 
cess, he finally utterly defeated his enemies at the battle 
of Ivry, in 1590. This victory caused great rejoicing 
among the Huguenots. No wonder that Macaulay rep- 
resents them as singing : 

" Now glory to the Lord of hosts, from whom all glories are ! 
And glory to our sovereign liege, King Henry of Navarre ! 
Now let there be the merry sound of music and the dance, 
Through thy cornfields green and sunny vales, O pleasant land of France ! 
And thou Rochelle, our own Rochelle, fair city of the waters, 
Again let rapture light the eyes of all thy mourning daughters. 
As thou wert constant in our ills, be joyous in our joy, 
For cold, and stiff, and still, are they who wrought thy walls annoy. 
Hurrah! hurrah! A single field has turned the chance of war! 
Hurrah! Hurrah! For Ivry and Henry of Navarre!" 



EDICT OF NANTES. 83 

By the death of Henry III., Henry of Navarre had 
now become the heir to the crown of France, but it was 
not to be expected that the Catholic majority would 
permanently submit to be governed by a Protestant 
King. Influenced by his ambition he yielded to tempta- 
tion and renounced Protestantism. It is certain that as 
King of France, he was able to protect the Huguenots as 
he had never done before, but his act cannot be defended 
on grounds of mere expediency. He reigned under the 
title of Henry IV., and became one of the greatest of 
French monarchs. On the 15th of April, 1598, he 
issued the celebrated Edict of Nantes, which secured the 
Protestants in the possession of their civil rights. 1 The 
strict Catholics, however, did not trust him, and in 1610 
he was assassinated by a fanatic named Ravaillac. His 
death was regarded as a national calamity, but the effect 
of his victories remained, and for nearly a hundred years 
the Protestants of France enjoyed comparative security. 

1 Cardinal Richelieu inaugurated the policy which, after his death in 
1642, was continued by his successor Mazarin, according to which Pro- 
testantism was discouraged by the government as a discordant element in 
the State. On the 22d of October, 1685, Louis XIV., at the instigation 
of the Jesuits, revoked the Edict of Nantes, and during the subsequent 
persecutions at least 500,000 Huguenots fled to foreign countries. Many 
of these refugees found their way to America, and some of them became 
prominent among the founders of the earliest congregations of the Re- 
formed Church in the United States. 



CHAPTER VII. 

Holland — The First Martyrs — Spanish Tyranny — " The League 
of the Beggars'" — The Revolt of the Netherlands. 

The country called Holland, or originally Hollow-land, 
is one of the most interesting in the world. By the un- 
remitting toil of centuries, fertile provinces have been 
rescued from the sea, and wealthy cities now stand where 
once the waters played. Here at one time the people, in 
their gigantic conflict for the preservation of the Re- 
formed faith, made their dykes and sluices a means of de- 
fense, and thus employed their ancient enemy as an ally 
against the new. 

At the beginning of the sixteenth century the seventeen 
provinces, known by the collective names of the Nether- 
lands, Low Countries, or Holland, were regarded as the 
most precious possessions of the Spanish crown. They 
had formerly been attached to Burgundy, but had now by 
inheritance become a part of the enormous patrimony of 
Charles V., who was simultaneously emperor of Germany 
and king of Spain. The Dutch provinces, however, 
claimed to possess certain liberties and reserved rights, 
which the emperor generally permitted them to enjoy, 
and on the whole, Charles was more popular in -Holland 
than in any other part of his dominions. " He was a 

native of the country, preferred their free manners to the 

(84) 



THE FIRST MARTYRS. 85 

reserve of the Spaniards, conferred office on natives, and 
was courteous in his intercourse with his subjects." 
The first serious trouble occurred in connection with his 
attempts to suppress Protestantism. He was not of a 
cruel disposition, but was thoroughly devoted to the 
pope, and deemed it his duty to labor with all his might 
for the extinction of what he regarded as a pestilent 
heresy. In Germany he could not accomplish this on 
account of the opposition of the Protestant princes; but 
in his hereditary dominions he was free to act, and 
here he issued edicts which threatened the most dread- 
ful punishment to all who refused to submit to the 
Roman Catholic Church. These edicts were unrelent- 
ingly executed, and multitudes suffered death. In many 
places, however, the inquisitors were greatly impeded 
by local laws and the naturally independent character of 
the people. 

THE FIRST MARTYRS. 

On the 30th of June, 1523, two young men, Henry 
Voes and John Esch, were burned for their Protestant 
faith, in the great square of the city of Antwerp. When 
they stood bound at the stake their persecutors cried: 
" Be converted, or you will be lost forever." But they 
replied: " We will, die as good Christians for the faith 
of the Gospel." When the flames rose around them 
heavenly joy filled their hearts, and one of them ex- 
claimed : " These are surely beds of roses." W 7 hen 
death came nearer they cried out: "Lord Jesus, thou 



86 HISTORIC MANUAL. 

ft 

son of David, have mercy upon us!" Then they alter- 
nately repeated the Apostles' Creed. When the flames 
had completely surrounded them they began to sing the 
Te Deum, and continued to sing until their voices were 
hushed in death. 

The heroism of these early martyrs produced an effect 
directly contrary to that which was anticipated by the 
persecutors. It was an age which admired, above all 
tilings, self-sacrifice and patient endurance; and those 
who beheld such triumphant death-scenes were sure to 
be attracted to the faith that produced them. " The 
blood of the martyrs was the seed of the church." 

"the church under the cross." 

Holland, like many other countries, had gradually be- 
come prepared for the doctrines .of the Reformation. 
Long before the days of Luther and Calvin, John de 
Wesel, sometimes called the abbot Rupert, and John 
Wessel, otherwise known as Gansevoort, had contested 
the claims of the Roman hierarchy. The writings of the 
latter were republished by Luther, in order to show that 
the doctrines of the Reformation were not new. Eras- 
mus and Agricola, distinguished scholars and forerun- 
ners of the Reformation, were also natives of the Nether- 
lands. 

During the earlier years of the Reformation, the Pro- 
testant Church of Holland was known as "the church, 
under the cross." There was no formal confession of 
faith, and all forms of doctrinal opinion were represented. 



THE NETHERLANDS. 87 

The great body of Protestants was, however, from the 
beginning attached to the Reformed faith. Gradually 
the churches were organized according to the principles 
of Calvin and De Lasky, and in this way received an 
an indelible character. The doctrines of election and 
predestination were consequently more prominent in the 
theological systems of the Dutch divines than in those 
of the Palatinate. In the great Arminian controversy 
of the succeeding century, these doctrines were still more 
distinctly intoned, and for a while it seemed as though 
the Divine Sovereignty was to be the exclusive object of 
study. The German churches were less affected by these 
controversies, and, it has been said, " did not thrive well 
in the theological atmosphere of Holland," but it would 
be a mistake to suppose that there ever was a lack of 
fraternal feeling between, the various Reformed Churches 
of the continent. The Belgic confession, adopted in 1568, 
was specially intended for the Netherlands, so that there 
was no occasion for its formal acceptance by the 
churches of Germany, and the Heidelberg Catechism 
became the common standard of faith. So far as we 
know, it has never occurred to any one in Europe to 
regard the Dutch and German Reformed Churches as 
different denominations ; and though the two American 
organizations which have borne these names still sever- 
ally preserve certain national and theological peculiari- 
ties, it should be remembered that their separation was 
caused by local circumstances and differences of lan- 
guage, and not by theological or personal disagreement. 



88 



HISTORIC MANUAL. 



SPANISH TYRANNY. 

In 1555 Charles V. voluntarily abdicated, and retired 
to the convent of Yuste to spend his declining years. It 
has been customary to represent him as a penitent, weary 
of the world and desirous of atoning for his sins by the 
mortification of the flesh; but the recent discovery of 
cotemporary documents has rendered it certain that his 
life in the convent by no means resembled that of an an- 
chorite. On his abdication the Netherlands came under 
the rule of his son, Philip II., who is one of the most un- 
pleasant characters in modern history. Educated exclu- 
sively by Spanish priests, he had none of his father's 
liking for the Netherlands. They had already become 
a great commercial rival of Spain, and it is not unlikely 
that even on this account he would have been glad to 
see them humbled. 

When Philip assumed the government of the Nether- 
lands, it was with the double purpose of eradicating Pro- 
testantism and of taking away the civil rights of the 
Dutch people. Far from being discouraged by the fail- 
ure of the violent measures adopted by his father, he 
resolved to prosecute, them more vigorously, like the 
foolish king who said to the Israelites on his accession 
to the throne : " My father made your yoke heavy, and 
I will add to your yoke ; my father also chastised you 
with whips, but I will chastise you with scorpions" 
(1 Kings xii. 14). 

At first Philip confided the government of the Low 
Countries to his sister Margaret of Parma, but as her dis- 



SPANISH TYRANNY. 2 9 

position proved too mild for his purpose, she was super- 
seded bv the infamous Ferdinand of Toledo, Duke of 
Alva. This man appears to have been destitute of the 
ordinary feelings of humanity, and was for this reason a 
suitable instrument for the sanguinary purposes of the 
king. He introduced the Inquisition, and death was 
decreed against all who had been in any way connected 
with the Protestants; all who had heard a sermon, sung 
a psalm, or furnished lodging to an heretical preacher. 
It was his boast that during seven years he had given 
eighteen thousand Protestants into the hands of the exe- 
cutioner. One hundred thousand houses stood empty 
whose inmates had fled to other countries. The Re- 
formed Church was, however, actually strengthened by 
these persecutions. Religious services were held at 
obscure places in the open country, and though thous- 
ands attended these meetings, it was but rarely that the 
authorities were informed in time to prevent them. In 
1568, the year of most violent persecution, the ministers 
and elders, at the peril of their lives, secretly crossed the 
boundary of Germany and held an important synod in 
the city of Wesel. When the Inquisition burned its vic- 
tims the people regarded them as martyrs. At the stake 
the sufferers began to sing, and the multitude, outside of 
the circle of Spanish guards, joined with them, until the 
whole city rang with the inspiring strains of the second 
psalm : 

" Hoe rasen so die Heydenen te hoop, 
End die volcken betrachten ydel dinghen?" 



gO HISTORIC MANUAL. 

It might seem as though the persecutors ought to 
have become convinced of the futility of their undertak- 
ing, but Philip and the Duke of Alva showed no signs 
of weariness. Philip said he would " rather be a king 
without subjects than a ruler over heretics." Alva was 
entirely unmoved by the suffering around him. When 
his only son died, the cardinal of Trent attempted to com- 
fort him; but he replied: " If my boy had been the only 
person that ever died, it might be worth while to speak 
words of consolation ; but death is such a common acci- 
dent that no sensible man will allow himself to be 
troubled by it." 

"the league of the beggars." 

The southern part of the Netherlands — now constitut- 
ing the kingdom of Belgium — had from the beginning 
remained prevailingly Roman Catholic. The people had, 
however, no sympathy with the tyranny of the Span- 
iards, and some of the leading noblemen joined in a peti- 
tion for religious liberty. Alva took his revenge by 
treacherously arresting and executing Counts Egmont 
and Horn. This exasperated the Catholic provinces, and 
for a while, during the subsequent revolt, they contended 
bravely for civil liberty; but they finally submitted, and 
remained a dependency of Spain until a comparatively 
recent period. 

On the occasion of the^presentation of the famous peti- 
tion, the Count of Barlaimont whispered in the ear of the 
regent, that the petitioners were " nothing but a crowd 



THE REVOLT OF THE NETHERLANDS. 9I 

of beggars." This title, first given in derision, they 
applied to themselves, and the confederacy was subse- 
quently known as " Les Gueux," or "The Beggars." In 
Germany the name was corrupted into " Guesen " or 
" Goesen," and it is said that in Juliers the term is still 
contemptuously used by the Roman Catholics. 

The earliest naval forces of the Dutch Republic were 
known as the " beggars of the seas," and these beggars 
succeeded in sweeping the rich fleets of Spain so utterly 
from the ocean, that Spanish commercial supremacy was 
destroyed forever. Their first important success occurred 
in 1572, when William Van de Mark, with a fleet of 
twenty-four vessels, took possession of the harbor and 
town of Brill. The word "brill" in Dutch, as in Ger- 
man, signifies " spectacles," and this gave rise to the j.eiL 
de mot : 

" De eerste dach van April 
Verloor Due d'Alva zynen Brill." 

THE REVOLT OF THE NETHERLANDS. 

In a brief sketch like the present it is impossible to 
enter into particulars concerning this gigantic struggle. 
We shall be glad if we succeed in directing some of 
our younger readers to the fascinating works of Prescott 
and Motley. 

The conflict continued, with varying intensity, from 
1568 to 1609, and witnessed scenes of heroism and self- 
sacrifice which are probably unequalled in the history of 
the world. During the earlier portion of the revolt the 
leading spirit and commander of the Dutch armies was 



92 , HISTORIC MANUAL. 

William, Prince of Orange. He was born at Dillenburg, 
in Germany, in 1533, and as he was the eldest son of the 
duke of Nassau-Dillenburg, is often called William of 
Nassau. His principality of Orange was a small district 
which had originally belonged to Burgundy, but was not 
yet swallowed up by France, though almost entirely sur- 
rounded by French territory. His private estates in the 
Netherlands, however, were worth far more than his lit- 
tle principality. He is called " the silent," not from his 
taciturnity, for he was pleasant and talkative, but because 
he showed extraordinary wisdom in keeping his own 
counsel. 

At the beginning of the revolt William was a Catholic, 
but he had joined in the petition of the nobles, and 
would have been executed if he had not been wise 
enough to keep out of the way of the Duke of Alva. 
His conversion to Protestantism occurred several years 
later, and was, we think, thoroughly sincere. He hesi- 
tated long before accepting the leadership of the revolted 
provinces, but subsequently manifested the most extra- 
ordinary courage and endurance. After he became 
Stadtholder of Holland he called on England, France, 
and Germany, for assistance in the coming struggle, 
but these countries afforded little aid except in the way 
of money. Indeed, the attempt to resist the immense 
power of Spain appeared utterly hopeless, and the Hol- 
landers at first did not expect to free their country from 
the yoke. In a petition addressed to the king they said : 
" Since they (the duke and his creatures) take pleasure 



THE REVOLT OF THE NETHERLANDS. 93 

in our death, and think it their interest to be our mur- 
derers, we will much rather die an honorable death for 
the liberties and welfare of our dear country than submit 
to be trampled under foot by insolent foreigners who 
have always hated or envied us. By so doing we shall at 
least transmit to our posterity this fame and reputation, 
that their ancestors scorned to be slaves to a Spanish 
Inquisition, and therefore made no scruple of redeeming 
a scandalous life by an honorable death. We contend 
for nothing less than freedom of conscience, our wives 
and children, our lives and fortunes. We do not desire 
to be discharged from our allegiance to your majesty, 
but only that our consciences may be preserved free be- 
fore the Lord our God, that we may be permitted to 
hear His holy word, and walk in His commandments, 
so that we may be able to give an account of our souls 
to the Supreme Judge at the last day." 

Many incidents of the war with Spain were exceed- 
ingly romantic. During the winter of 1572, the Dutch 
fleet was frozen up in the harbor of Amsterdam. The 
Spanish army undertook to march across the ice to 
attack it, but the Dutch soldiers put on skates, and 
hovered around the enemy " like flocks of birds," until 
they succeeded in repulsing them. At the siege of 
Haarlem several hundred high-born ladies enrolled 
themselves as soldiers, and fought like men. The town 
was, however, finally taken, and nearly three thousand 
citizens were put to death. 

The siege of Leyden was regarded as one of the most 



94 HISTORIC MANUAL. 

wonderful events of the century. The garrison was 
small, but the citizens joined in the defense with the 
utmost valor and constancy. The people suffered dread- 
fully from famine, but when at last some of them, mad- 
dened with hunger, came to the burgomaster, Peter 
Vanderwerf, and demanded that he should give them 
food or treat for the surrender of the city, he replied: 
" I have made an oath, which by the help of God I will 
keep, that I will never yield to the Spaniard. Bread, as 
you well know, I have none; but if my death can serve 
you, slay me, cut my body into morsels and divide it 
among you." 

William of Orange was at Delft with his fleet, but 
could not approach without breaking the dykes that 
kept out the sea, and thus laying the whole country 
under water. The young grain was in the fields, but 
the States submitted to the sacrifice, and the dykes were 
cut. Anxiously the starving citizens of Leyden watched 
the rising of the flood that was to bear them deliverance. 
A fleet of two hundred vessels set sail from Delft, but 
twice the waters were driven back by an east wind, and 
the ships lay helplessly stranded. Finally a northwest- 
ern gale set in and the waters of the German ocean came 
pouring in over the ruined dykes. The Dutch and 
Spanish fleets had a singular midnight conflict amid the 
boughs of orchards and the chimneys of submerged 
houses. William was, however, finally successful in 
reaching Leyden, and sailed up the channel distributing 
loaves of bread to the famished people who crowded 



THE REVOLT OF THE NETHERLANDS. 95 

along the banks. As soon as the pangs of hunger were 
relieved, the whole population hastened to the principal 
church to return thanks for their great deliverance. The 
Prince of Orange, desirous of establishing some perma- 
nent memorial of this great event offered the people of 
Leyden, either the establishment of an annual fair, which 
would bring them commerce from all parts of Holland, 
or the foundation of a Reformed University. The people 
chose the latter ; and the Prince was so well pleased with 
their decision that he not only founded the university, but 
also granted them the fair. 

In July, 1584, William of Orange was assassinated by 
an emissary of the king of Spain. It was a sad day for 
the Reformed people of Holland when their leader was 
thus stricken down in the midst of his glory. His son 
Maurice was but seventeen years of age, but the people 
would have no other leader. Their confidence was not 
misplaced, for he soon proved himself a brilliant com- 
mander, who successively defeated a number of the most 
celebrated generals of the age. 

The political independence of Holland was not ac- 
knowledged by Spain until 1648. Long before that time 
the conflict was practically ended, and Holland had be- 
come the foremost naval power in Europe. The conflict 
which had been waged against such fearful odds had 
been decided in favor of civil and religious liberty. The 
blood of the martyrs had not been shed in vain, and 
Holland became a refuge for the distressed and perse- 
cuted of all nations. The Mennonites, who in some other 



g6 HISTORIC MANUAL. 

countries were persecuted with fire and sword, were 
tolerated in the Netherlands, and there became a wealthy 
and influential body. The " Pilgrim Fathers," who in 
America showed themselves so intolerant to the Baptists 
and Quakers, never had reason to complain of their treat- 
ment during the twelve years they had spent in Amster- 
dam. 

When the persecuted exiles of the Palatinate fled to 
Holland, they were received as brethren of a common 
faith, and all classes united in relieving their necessities. 
Even after they had emigrated to America, they were fol- 
lowed by the generosity and fostering care of the Dutch 
churches, and many of our oldest congregations were in 
great measure founded and established by their benefi- 
cence. We should never forget the debt of gratitude 
which we owe to the Reformed Church of Holland. 



CHAPTER VIII. 

England — Cranmer and Bullinger — Peter Martyr — John De 

Lasky — Martin Bucer. 

It is not our intention to give an account of the Eng- 
lish Reformation. There are, however, some facts in 
connection with that great movement which, though fre- 
quently ignored, are sufficiently important to claim our 
attention. Though the Reformed Church of England 
differs widely from other Protestant bodies, especially in 
external organization, it is easy to show that at the be- 
ginning it stood in intimate relations with the churches 
of the Continent. Indeed, in its earlier history, it was 
generally recognized as one of the branches of the 
Reformed Church. " The Anglican, that is the English 
Church," says Stilling, "is only different from the rest 
of the Reformed Church in this, that it has an episcopal 
form of government. Are the Swedish and Danish 
Churches not Lutheran because they have bishops ? 
Does the garment make the man?" 1 

At the beginning of the sixteenth century, the author- 
ity of the pope appeared to be as firmly established in 
England as in any other country in Europe. 2 Henry 

141 Wahrheit in Liebe," p. 228. 

2 At an earlier date there had been earnest protests against the preten- 
sions of the Church of Rome, but these had not succeeded in diminishing 
7 (97) 



98 HISTORIC MANUAL. 

VIII., who became king in 1509, was an enthusiastic 
defender of the Papacy; and when Luther, in 1 52 1, pub- 
lished his book on " The Babylonish Captivity," Henry 
condescended to write a very violent reply, which he 
called, "The Defence of Seven Sacraments." In return 
for this service the pope gave Henry the title of 
" Defender of the Faith," but Luther read him such a 
lecture as had never been heard by a crowned head 
before. Afterwards, when Henry quarrelled with the 
pope, Luther was willing to become reconciled, but the 
king rejected his advances. 

The circumstances which occasioned the alienation of 
Henry from the pope are well known, and need not be 
related in detail. It is a scandalous history, beginning 
with his divorce from Queen Katharine and his marriage 
with Anne Boleyn, and continuing through all his 
domestic relations. In 15 34 the Church of England was, 
by Act of Parliament, declared independent of Rome, and 
Henry was acknowledged as the head of the Church ; but 
to the end of his life the king maintained the Roman 
faith, while he remorselessly persecuted all, whether 
Catholics or Protestants, who refused to acknowledge his 
supreme authority in spiritual as well as temporal mat- 
ters. It is wrong, therefore, to regard Henry as having 

its power. John Wydiffe (1324-1384) was the most eminent of the 
English " Reformers before the Reformation." His disciples, who were 
termed " Lollards," were mercilessly persecuted. The five-hundredth 
anniversary of his death has recently been appropriately commemorated in 
England and America. 



CRANMER AND BULLINGER. 99 

introduced the Reformation into England, but it is true 
that his alienation from Rome rendered the Reformation 
possible. 

While the king occupied this schismatic position, Pro- 
testantism was quietly advancing throughout the king- 
dom. His third wife, Jane Seymour, was at heart a Pro- 
testant, and did all in her power to advance the cause. 
Thomas Cranmer, Archbishop of Canterbury, had been 
converted to Protestantism in Germany, and was privately 
married to a German lady, a niece of the celebrated Osian- 
der. It was not, however, until after the death of Henry 
that Cranmer was able to take active measures for the 
organization of the Protestant Church of England. 

CRANMER AND BULLINGER. 

In 1536, just after the king of England's marriage to 
Jane Seymour, Cranmer was introduced to Henry Bul- 
linger by Prof. Simon Grynaeus, of Strasburg. In August 
of the same year Cranmer sent to Zurich three young 
Englishmen, John Butler, William Woodruff, and Nich- 
olas Partridge, for the purpose of studying theology and 
becoming acquainted with the Swiss churches. They 
remained more than a year, and on their return to 
England were accompanied by Rudolph Gualter, who 
studied for some time at Oxford. Gualter was after- 
wards married to Zwingli's daughter Regula, and became 
the third antistes or chief-pastor of the church of 
Zurich. 

From this time the relations of Cranmer and Bullinger 



IOO 



HISTORIC MANUAL. 



were very intimate. The works of the latter were trans- 
lated into English, and a letter from Bishop John Hooper 
is still extant, in which he declares that he had been 
greatly profited by reading them. On the death of 
Henry VIII. , in 1547, the succession devolved on his 
son, Edward VI., who was but ten years of age. The 
government was, however, really in the hands of the 
king's uncle, the Duke of Somerset, and a council of 
state of which Cranmer was a member. Every effort 
was now made to organize the Church of England on a 
Protestant basis. The king was a precocious boy, and 
soon took a profound interest in the movement. In 
1550 he sent Christopher Mont to Zurich, with a letter 
to Bullinger, in which he desired a closer connection be- 
tween the churches of England and Switzerland. Dur- 
ing this period Bullinger corresponded with Warwick, 
Dorset, and other English statesmen, and constantly 
counselled moderation and mildness. He did not object 
to the Episcopal form of government as a matter of ex- 
pediency, but advised that the services should be " clean 
and simple, and without pomp." When Hooper was, in 
1550, appointed bishop of Gloucester, he objected to 
wearing the robes, but Bullinger advised him to accom- 
modate himself in such minor matters to the policy of 
the Government. 

The organization of the Church of England, in the 
reign of Edward VI., was to some extent of the nature of 
a compromise. There were two parties which it was 
deemed absolutely important to reconcile. One of these 



CRANMER AND BULLINGER. 



101 



held the position of Henry VIII.; they desired to be sep- 
arated from Rome, but insisted that every peculiarity of 
the ancient church should be scrupulously preserved. 
The other was thoroughly Protestant, and would gladly 
have assimilated the Church of England to the Reformed 
Churches of the continent. Neither of these parties was 
quite satisfied with the result of the compromise; but 
the influence of the former party was most felt in gov- 
ernment and worship, and that of the latter in doctrine, 
as expressed in the confessions of the Church. Bul- 
linger expressed his fears that the two parties would 
never become thoroughly united, and we need not say 
that his anticipations have been fully realized. 

When Queen Mary ascended the throne, in 1553, the 
Roman Catholic Church was re-established. Nearly 
three hundred leading Protestants were burned at the 
stake, and thousands of others had to flee for their lives. 
From the stake Bishop Hooper commended his wife and 
child to the care of Bullinger, and Lady Jane Grey took 
off her gloves on the scaffold, and requested them to be 
sent to the Swiss preacher as a token of her affection. 
At this time Zurich was crowded with English refugees, 
and the Swiss were put to great straits in entertaining 
them. After the accession of Queen Elizabeth, in 1558, 
the refugees returned to England, and subsequently 
Bishops Parkhurst, Jewell, and Horn sent gifts of silver 
plate in recognition of the kindness shown them by the 
Swiss. A silver goblet is still in existence, bearing a 
Latin inscription to the following effect : " The Church - 



102 



HISTORIC MANUAL. 



of Zurich received the exiles of England during the 
reign of Mary. Elizabeth acknowledges this with 
thanks, and reverently presents this goblet to Bullinger." 

PETER MARTYR. 

According to all accounts the Church of England was, 
at the beginning of the Reformation, in a deplorable con- 
dition. Bucer says there were hardly ten priests in the 
country who attempted to preach. Cranmer, therefore, 
invited a number of Reformed theologians to come to 
England to assist him in his work. The most prominent 
of these was Peter Martyr (Vermigli), an Italian by birth, 
who had been a professor at Zurich and Strasburg. He 
became Professor of Theology at Oxford, where he 
labored for some years in the face of the bitter opposi- 
tion. He was very active in the work of revising the 
Book of Common Prayer. On the accession of Queen 
Mary he returned to Strasburg, and thence to Zurich, 
where he died in 1562. 

JOHN DE LASKY. 

This distinguished leader of the Reformed Church was 
a Polish nobleman, and a nephew of the Archbishop of 
Gnesen. His scholarship was remarkable, and Erasmus 
calls him "a soul without a stain." Though he had 
early become converted to Protestantism, he lingered 
long before he finally separated from the Established 
Church; but when, in 1536, the king of Poland insisted 
that he should become a Roman Catholic bishop, he 
made a public profession of the Reformed faith, and left 



MARTIN BUCER. IO3 

his native country. He was the leading spirit in the Re- 
formed Churches of Northern Europe. To him, more 
than to any single individual, the Reformed Churches 
of Poland and Bohemia owe their existence, and his in- 
fluence was hardly less extensive in the Netherlands and 
the Rhine provinces of Germany. In 15 50 he went 
to England at the invitation of the king, to become the 
superintendent of a number of churches which had been 
founded in London by foreign refugees. He was inclined 
to extreme simplicity of worship, and therefore did not 
agree very well with Cranmer, but his influence in Eng- 
land was very extensive. While in London he published 
a catechism which, says Bartels, was one of the "ances- 
tors" of the Heidelberg Catechism. The liturgies of the 
Palatinate and the Netherlands were also in great part 
derived from him. On the accession of Queen Mary, 
De Lasky left England with a colony of several hundred 
persons, who, after many trials, found a refuge in Ger- 
many. He died in 15 60. 

MARTIN BUCER. 

In 1549 this celebrated reformer was called to Eng- 
land to become Professor of Theology at Cambridge. 
Cranmer regarded him as peculiarly qualified to assist 
him in his work, and in this he was not mistaken. The 
two men had much in common; both were eminently 
qualified to serve as mediators between conflicting 
parties, though Bucer was more firm and courageous 
than the English prelate. Bucer had recently been en- 



104 HISTORIC MANUAL. 

gaged in an undertaking which had specially prepared 
him for the work which he was expected to perform in 
England. Herman V., Archbishop of Cologne, had, in 
1 541, undertaken to introduce the Reformation into his 
diocese without making greater changes in the govern- 
ment and ritual of the church than were absolutely 
necessary. With this intention he secured the assistance 
of Melanchthon, and especially of Bucer, who was thus 
led to the study of questions of ritual and government, 
which were of great importance in his subsequent work. 
The movement at Cologne was not successful, and the 
good archbishop was forced to resign his office. On 
account of his connection with this enterprise, Bucer 
became especially obnoxious to the emperor, and was, 
therefore, the more ready to accept Cranmer's invitation. 
In England he continued his literary labors, and in con- 
nection with Peter Martyr was especially employed in 
the work of revising the English Liturgy. The forms 
hitherto in use had been closely modeled after the 
Roman Mass, and it is said to have been at Bucer's sug- 
gestion that auricular confession, prayers for the dead, 
exorcism, anointing with oil, and the authorized use of 
bright-colored robes, were removed from the Book of 
Common Prayer. 

With all the honors that were shown him, Bucer was 
not happy in England. He spoke but little English, and 
his wife was entirely ignorant of that language. His 
intercourse was therefore limited to the learned, who 
spoke Latin, and to the German and French refugees. 



MARTIN BUCER. IO5 

The climate and mode of living did not agree with him, 
and his health rapidly declined. He died the 28th of 
February, 155 1, aged 61 years. 

We have had room to refer to a few only of the mem- 
bers of the Reformed Church of Germany and Switzer- 
land who were prominent in the organization of the 
Church of England. It would have been possible to 
mention others, such as Ochino, Tremellius, and Fagius. 
For the Church of England we have the most pro- 
found respect, but in these latter days we think we 
observe a tendency in some of its members to ignore 
their obligations to the churches of the continent. Such 
persons we would beg to refer to the official letter, 
quoted by Pestalozzi, and still preserved in Zurich, in 
which the Swiss churches were, in 1547, informed that 
the Church of England had adopted the Reformed doc- 
trine of the Lord's Supper. It should also be remem- 
bered that, as late as 161 8, an English delegation was 
sent, by the authority of King James I., to the Reformed 
Synod of Dordrecht in Holland, 1 and that the Protestant 
Episcopal Church of England was there recognized as 
one of the Reformed churches. 

1 The English delegation to the Synod of Dordrecht consisted of George 
Carleton, Bishop of Llandaft ; Joseph Hall, Dean of Worcester; Samuel 
Ward, Archdeacon of Taunton; and John Davenant, Professor of Theol- 
ogy at Cambridge. 



CHAPTER IX. 

Scotland — Before the Reformation — The Great Reformer — Mary, 
Queen of Scots — The Conclusion of the Work. 

In the public square in front of the Parliament House 
in Edinburgh, there is a stone in the pavement bearing 
the initials "J. K." There was once a church-yard in 
that place, and the inscribed stone is supposed to mark 
the grave of John Knox, who beyond all other men 
deserves to be called the founder of the Presbyterian 
Church of Scotland. Yet Knox was a disciple of John 
Calvin, and had so completely copied his master that he 
has been called ''another Calvin;" while the church 
which he founded became more thoroughly " Calvinistic " 
than the Reformed Churches of Geneva, France, or 
Holland. " The Church of Scotland," says Stahelin, the 
most recent biographer of the great reformer, " must be 
recognized as the 1 Calvinistic ' church, in the fullest sense 
of the term. Calvin's doctrines and church government 
were there accepted in the minutest particulars. We find 
there even his soirit — his sternness, his logical tenden- 
cies, his ideas of theocarcy and its corollary, the conse- 
crated congregation. It might almost be said, that his 
personal character was reproduced in Scotland, so that al- 
most every pious Scotch Christian is another Calvin, 

only different from the original in so far as he is influ- 

(106) 



BEFORE THE REFORMATION. • IO7 

enced by times and circumstances. All this is, however, 
owing rather to John Knox than to the direct influence 
of Calvin." The Reformed Church of the continent, 
it will be remembered, was derived from three sources — 
Zurich, Geneva, and the Palatinate. The Presbyterian 
Church of Scotland, on the other hand, derived its doc- 
trine and government from Geneva alone, and thus pre- 
served many Calvinistic peculiarities, which, on the con- 
tinent, disappeared with the union of the three original 
elements. The Church of Scotland was always recog- 
nized as one of the Reformed Churches, and yet it was 
felt to be, in a special sense, the church of Calvin. 

BEFORE THE REFORMATION. 

The Scotch people are at present so sensible and 
thrifty, that it is hard to believe that before the Refor- 
mation they were regarded as one of the most turbulent 
races in Europe. The country was rent by intestine 
feuds, which frequently resulted in civil war. The 
people were miserable in the extreme, for the country, 
though so frequently glorified by poets and writers of 
romance, is really barren. In the midst of general desti- 
tution the Church, however, appeared to be prosperous. 
It had enjoyed the lavish patronage of kings, who looked 
to it for moral support in their constant conflicts with 
turbulent nobles. As a close corporation, constantly 
seeking to increase its possessions, and protected in their 
enjoyment by the superstition of the people, it seemed as 
though the whole kingdom must soon become ecclesias- 



io8 



HISTORIC MANUAL. 



tical property. Unfortunately, the Church did not em- 
ploy its grand opportunities for the advantage of the 
people. Its enormous wealth was spent in the erection 
of magnificent monasteries, while the schools were sadly 
neglected. Even at the University of St. Andrew's, it is 
said neither Greek nor Hebrew was taught, and a few 
young men who were ambitious of securing a thorough 
education were obliged to seek it in foreign countries. 
The parish priests generally knew nothing but a little 
Latin, and were therefore theologically unprepared for the 
coming conflict. They were, however, eager to suppress 
all opposition to their authority, and during the Middle 
Ages showed themselves zealous persecutors of the Cul- 
dees, who appear to have been adherents of an earlier 
and simpler form of Christianity. On the first appear- 
ance of the Reformed doctrines, the magnates of the 
church were unanimously in favor of their violent sup- 
pression ; but as usual persecution failed to accomplish 
its evil purpose. One of the earliest of the Scotch 
martyrs was Patrick Hamilton, a near relative of the 
royal family, who had studied in Germany, and had 
accepted the doctrines of Luther. He was burned at the 
stake in 1532. This cruel act not only shocked the 
people, but roused the nobility to a sense of their danger, 
when one of their own number could be thus barbar- 
ously executed for his theological opinions. The Scotch 
nobles, it must be remembered, stood in a sort of patriar- 
chal relation to the people. They were at the head of 
clans, all the members of which bore the same family 



THE GREAT REFORMER. IOQ 

name with their chief, and regarded themselves as of the 
same blood. There was, therefore, a community of inter- 
est between the nobles and the people, which existed no- 
where else in Europe. Gradually a chasm appeared, be- 
tween the Church and royal family on the one hand, and 
the nobles, with the great body of the people, on the 
other. For some years the church continued to rule 
with a heavy hand, but it cannot have been difficult to 
to foresee the result of the coming conflict. 

THE GREAT REFORMER. 

John Knox was born in 1505, but his birthplace is un- 
certain. He went to school at Haddington and St. 
Andrew's, but, as he himself says, the schools were so 
bad that he had to get his real education elsewhere. It 
is evident, however, that he was regarded as a promising 
scholar, for he was hurried into the priesthood before he 
had attained the legal age. Like many others of the 
'Reformers, he was led to the Gospel by studying the 
writings of St. Augustine. In 1530 the scales fell from 
his eyes, but it was not till 1542 that he made a public 
profession of his faith. His violent denunciations of the 
papacy now made him peculiarly obnoxious to the Catho- 
lics, and when a French fleet came to assist the regent, 
he was taken prisoner and carried away to France. Here 
he was for nineteen months a galley-slave, loaded with 

1 

.chains and exposed to every manner of indignity. On 
his release he went to England, where he was for some 

I 

k time a chaplain of King Edward VI., but declined to be 



I 10 



HISTORIC MANUAL. 



made a bishop. When Mary became queen he fled to 
Geneva, where, in 1554, he for the first time met John 
Calvin. Knox was delighted with the city and with the 
great preacher who was its leading spirit. " In other 
localities," he wrote, " I confess that Christ is truly 
preached, but nowhere else have I found religion and 
manners so truly reformed." Though nearly fifty years 
of age, Knox became a student in Calvin's school, and 
with great humility studied the ancient languages in the 
company of boys who were not yet out of their teens. 
In the meantime he preached to a little congregation of 
English refugees, who with difficulty provided him with 
the means of subsistence. Several times he paid short 
visits to Scotland, but each time returned to Geneva, 
saying that the time had not yet come. In 1559, how- 
ever, he exclaimed, "Now Scotland is ripe!" Returning 
to his native land he became the leader of the Protest- 
ants, and in one year the cause was practically gained. 
In 1560 Parliament declared the Roman system abro- 
gated, and in the same year formally adopted the Scotch 
Confession. 

MARY, QUEEN OF SCOTS. 

The tragic fate of Mary Stuart has rendered her a 
favorite character with poets and novelists, and the ques- 
tion of her guilt or innocence of the crimes charged 
against her is still debated, but seems no nearer solution 
than it was three hundred years ago. It will, however, 
be confessed by her stoutest advocates that her conduct 



MARY, QUEEN OF SCOTS. I I I 

was, to say the least, exceedingly imprudent. When she 
came to Scotland, in 1 561, as the widow of a French 
king, for the purpose of assuming the government of her 
kingdom, her grace and beauty charmed ail classes. She 
promised toleration, but it soon appeared that she would 
employ every means in her power to reestablish the 
ancient ecclesiastical system. Knox was the special 
object of her aversion, and on several occasions she 
tried to have him condemned, under various pretenses ; 
but he defended himself in her presence with such energy 
and eloquence that she was melted to tears. He was so 
popular that all her efforts were of no avail, and it be- 
came evident that he possessed more real power than 
royalty itself. For some time Mary's reign was fairly 
prosperous, but she drew upon herself the better enmity 
of Queen Elizabeth by claiming to be the rightful heir to 
the crown of England. Then, against the advice of her 
best friends, she married her weak and wicked cousin, 
Lord Henry Darnley. Because she would not confer 
royal power upon her husband, he treated her scandal- 
ously, and in company with some of his boon compan- 
ions murdered her Italian secretary, David Rizzio, in the 
queen's presence. A year afterwards the house in which 
Darnley was lying sick was blown up with gunpowder. 
The guilt of the queen in thus securing the murder of 
her husband is not clear, but it is certain that she im- 
mediately showed great favor to Lord Bothwell, who was 
universally regarded as the murderer, and three months 
later married him. It is said she did this under compul- 



I 1 2 HISTORIC MANUAL. 

sion, but we have not room for all the unsavory details. 
The people were disgusted, as well they might be, and 
the natural result was civil war. The queen's party was 
defeated, and she very foolishly fled to England, to place 
herself under the protection of her bitterest enemy, Eliz- 
abeth. There she was imprisoned, or at least kept un- 
der surveillance, for nearly eighteen years. In 1587 she 
was executed, but it is still an open question whether 
the death warrant was actually signed by the queen of 
England. It has been plausibly urged that the English 
ministers of state were afraid of the vengeance of Mary, 
in case she should become queen of England by the 
death of Elizabeth; and that they therefore forged the 
signature of the latter to the death warrant — an act 
which Elizabeth did not venture to repudiate in conse- 
quence of the state of public feeling in England. How- 
ever guilty Mary may have been, it is certain that no 
English court had the right to try and condemn the 
queen of another country. 

THE CONCLUSION OF THE WORK. 

After the flight of Queen Mary there was in Scotland 
a period of confusion and violence. Under the regent 
Morton an effort was made to establish a diocesan epis- 
copate, but the effort proved a failure, and only intensi- 
fied the Scottish hatred for every thing that savored of 
prelacy. Until his death, which occurred in 1572, Knox 
remained the most influential man in the Church of Scot- 
land, and before he passed away he had succeeded in 



THE CONCLUSION OF THE WORK. I I 3 

permanently moulding - it to his ideal. The churches 
were destitute of ornament, and kneeling in worship 
was forbidden. Prayers were not allowed at the burial of 
the dead, but the Scriptures were explained daily in the 
churches. Holidays were abrogated, but the Christian 
Sabbath was observed with a degree of strictness that 
had been before unknown. There was a Directory of 
Public Worship, but it was concerned rather with the 
matter than the form of the service. The people were 
thoroughly indoctrinated, and took a profound interest 
in everything that concerned the church. Stern and 
strict the Scottish church may have appeared to for- 
eigners, but there can be no question as to the glorious 
examples of earnest piety which it produced. 

The frequent attempts of English monarchs, since the 
union, to introduce the Episcopal form of government, 
have but served to intensify the peculiarities of the 
Church of Scotland. On the continent, for instance, the 
government of the church was always regarded as a 
matter of minor importance; but in Scotland it became 
practically a matter of faith. In the reign of Charles L, 
those dissatisfied with prelacy in Scotland and England 
united in subscribing to the " Solemn League and Coven- 
ant:" and in 1647 the General Assembly of Scotland 
adopted the Westminster Confession, which is still its 
authorized standard of faith. 

The Church of Scotland is at present divided into three 
great divisions: the Established Church, the Free 

Church, and the United Presbyterians. Whatever may 

8 



114 HISTORIC MANUAL. 

have been the original differences of these bodies they 
appear to a stranger to be very much alike, and hopes 
are entertained that they may be finally reunited. There 
are also, as in America, several minor bodies, which re- 
gard themselves as called to offer a special " testimony." 

From Scotland the Presbyterian Church has extended 
to Ireland, America, and Australia. In fact, in almost 
every region in which the English language is spoken, 
the Presbyterian Church is a prosperous body, and every- 
where it is actively engaged in extending the kingdom of 
our blessed Lord. 



CHAPTER X. 

Women of the Reformed Church : Anna Rei?ihard; Idelette De 
Bures; Jea?ine D 'Albret; Charlotte De Bourbon; Catharine 
Belgica of Hanau; Gertrude von Bentheim; Louisa Henrietta 
of Bra 7idenb urg. 

The Reformation has frequently been represented as 
the exclusive work of men in exalted station. Roman 
Catholic theologians have been fond of depicting it as a 
system rudely imposed by the nobility, envious of the 
wealth of the church, and ignorantly accepted by the 
people, almost without a single sympathetic emotion. 
The shallowness of such a view is shown bv the enthu- 
siasm and devotion of multitudes of women who, without 
taking a prominent part in public affairs, proved them- 
selves ready to suffer and die for the cause of the Gospel. 
In the early history of the Reformed Church we read of 
the devotion of the women of Geneva, and of the heroism 
of the women of Holland ; and find that in the most trv- 
ing times the greatest heroes of the faith were encouraged 
by the self-sacrificing devotion of the women of their 
households ; but it is only in exceptional cases that we can 
become minutely familiar with the lives of those who by 
their silent ministrations did so much for the church. 
Fortunate circumstances have preserved the domestic life 

of Luther, but we know next to nothing concerning that 

(115) 



HISTORIC MANUAL. 



of the other Reformers. Even such obscurity may, 
however, have its lessons, and we propose, therefore, 
to say a few words concerning the wives of several 
of the men who were most prominent in the early history 
of the Reformed Church, and then to give a few exam- 
ples of ladies of exalted station who chose the shame of 
Christ in preference to the glory of the world. 

ANNA REINHARD. 

The life of the consort of Zwingli included an unusual 
portion of affliction. Anna Reinhard had been a beauti- 
ful girl of humble station, who had at an early age mar- 
ried a young nobleman, John Meyer von Knonau. The 
proud family of the bridegroom was bitterly opposed to 
the union, and he was forced to seek military service in 
foreign lands. He died in 15 15, leaving his widow, with 
three children, in straitened circumstances. One of the 
children was a beautiful boy named Gerold, who suc- 
ceeded in attracting the attention and affection of his 
grandfather, who afterward made some provision for the 
support of the widow. When Zwingli met her she was 
no longer in the bloom of youth, but was dignified in 
manner and universally esteemed. It is said it was ad- 
miration for the boy Gerold that first directed the atten- 
tion of the great Reformer to the mother. We have no 
particulars concerning the courtship, but it is certain that 
the marriage was for some time kept secret. It was dan- 
gerous for a priest to marry, as no one could tell what 
would be the result of the great conflict, so that Anna 



ANNA REINHARD. I I 7 

showed no little courage in linking her fortunes to those 
of the bold champion of the Reformation. Everything 
indicates that she became a model wife. She appreciated 
the grandeur of the work, and therefore took charge of 
the household and saved her husband as much as possible 
from those daily cares which might have interfered with 
his literary labor. During the great controversy of 
Baden, when, it is said, Zwingli did not go to bed for six 
weeks, we may be sure Anna was not idle. She was 
ready at any hour to prepare refreshment for her hus- 
band, or for the couriers who generally arrived at mid- 
night. The family life was earnest and solemn ; some- 
times Zwingli would play on the flute, to the great 
delight of his wife and children, and it is said, that he 
often consulted with his wife concerning the proper 
training of the little ones. With all this, we can hardly 
suppose that Anna enjoyed much of what is generally 
known as domestic happiness. It was a period in which 
there was little time for the cultivation of the amenities 
of social life, and men and women were alike called to 
endure hardness for the cause of Christ. As the years 
rolled on the struggle increased in intensity, and at last 
came the dreadful catastrophe at Cappel, where, in a 
single battle, Anna lost her husband, her son Gerold, a 
son-in-law, a brother, and many other relatives. Could 
any sorrow be greater than this? That her cotempor- 
aries appreciated her affliction is evident from a mourn- 
ful ballad, " Frau Zwingli's Lament," which is still ex- 
tant. Anna lingered seven years after the death of her 



118 



HISTORIC MANUAL. 



husband, watching over her children with maternal care, 
and comforted by seeing them growing up into worthy 
men and women. Humble and uncomplaining, she was, 
as really as her husband, a martyr in the cause of truth. 

IDELETTE DE BURES. 

The domestic life of John Calvin is . very obscure. He 
was twenty-nine years old, and almost at the zenith of 
his fame, before he thought of marriage. Idelette de 
Bures, whom he chose to be his wife, was of lofty 
lineage and high culture, but of a modest and retiring 
disposition. She was the widow of an Anabaptist, 
whom Calvin had converted. The union was not the 
result of violent passion, for as Calvin himself says, he 
was not "one of that kind." Audin, a Roman Cath- 
olic writer, says " he wanted a secretary, a 'nurse, a 
cook, a manager;" but there is plenty of evidence to 
show that Calvin fully appreciated the sanctity of mar- 
riage, and chose his wife for loftier qualities than these. 
His enemies have called him heartless, because when 
she died he went on with his employments as before; 
but we may well believe his statement, that unless he 
had done so he would have been utterly crushed by 
sorrow. Seven years after her death he still speaks of 
his great affliction, and he never could be induced to 
enter into a second matrimonial alliance. He speaks of 
his wife as an example of all that is beautiful in women. 
Like an ancient portrait, almost effaced by time, we can 
hardly discern her features, but enough remains to as- 
sure us of the incomparable beauty of the original. 



JEANNE D'ALBRET. T I9 

JEANNE D'ALBRET. 

We have already referred to Margaret of Navarre, 
and to the influence which she exerted in behalf of the 
French Reformation. Her daughter Jeanne D'Albret 
manifested such courage in the cause of the Huguenots 
that she has come to be regarded as a national heroine. 
In her youth she had been very badly treated for her 
inclination towards Protestantism, and once she was vio- 
lently beaten by the king, her father. She became the 
wife of Antoine of Bourbon, and the mother of Henry 
IV. of France. 

Navarre, her ancestral kingdom, was situated directly 
south of France, on the Spanish border. Part of it had 
already been seized by Spain, and when it was found that 
the heiress was a Protestant the pope undertook to dis- 
pose of the rest in a similar manner. Her husband, who 
had hitherto been ostentatious in his Protestantism, now 
became frightened and sought to make terms with the 
Catholics, but Jeanne was roused to action. With the 
courage characteristic of her race, she rode about her 
kingdom, levying troops, fortifying cities, and inspiring 
her people to make a bold defence. She issued an edict 
formally introducing the Reformed religion, and in the 
midst of war founded schools for the instruction of 
Reformed ministers. Her influence over the Huguenot 
soldiery was unbounded, and the enthusiasm which was 
excited in her behalf was in itself an assurance of victory. 
No doubt it was, in a great degree owing to the mutual 
jealousies of France and Spain that she was enabled to 



120 , HISTORIC MANUAL. 

sustain herself amid the surrounding storm and strife; 
but she has left behind her a brilliant fame, and even the 
Catholics of Southern France know her, after three cen- 
turies, as "the good Queen of Navarre." She died in 
Paris, and though surrounded by bigoted Romanists, she 
offered her testimony in that solemn hour in the beautiful 
words : " I believe that Christ is my only Saviour and 
Mediator, and I expect salvation through no other." 

CHARLOTTE DE BOURBON. 

It has been remarked by a recent writer, that "The 
life of Charlotte de Bourbon is one of those romances of 
real life which give to history all the subtile charm of 
fiction." She was a daughter of the Duke of Montpen- 
sier, who was one of the stoutest champions of the 
church of Rome. Discovering that she was inclined to 
become a Protestant her father forced her to enter the 
convent of Jouarre, of which she soon became abbess. 
It was not a hard life, and to some persons it might have 
been fascinating. Her high rank was fully recognized, 
even within the walls of her convent, and the luxuries 
and refinements of fashionable life were not absolutely 
excluded. Charlotte, however, hated the whole system, 
and, in 1572, escaped in disguise, and found a refuge 
with the elector of the Palatinate. Here she met the 
Prince of Orange, who afterward became her husband. 
During the fiercest portion of the struggle with Spain she 
stood by the side of her heroic companion, and we read 
that his household afforded him his chief consolation in 
that period of unutterable misery. The Prince was sev- 



CATHARINA BELGICA OF HANAU. 



12 1 



eral times wounded by assassins before their wicked 
plans were finally successful. On one of these occasions 
he was shot through the head, and it was believed that he 
could not recover. For eighteen days his wife watched 
over him, and it was chiefly by her tender nursing that 
his precious life was spared. At the end of that period 
the nation held a festival of rejoicing for the restoration 
of their Prince. Charlotte attended the service in the 
church, but returned home utterly exhausted. In three 
days she yielded up her life, which it may be said she 
had sacrificed for her heroic husband. Motley says: 
" The Prince was saved, but unhappily the murderer had 
yet found an illustrious victim — the devoted wife who 
had so faithfully shared his joys and sorrows." 

CATHARINA BELGICA OF HANAU. 

This excellent lady was a daughter of the Prince of 
Orange and Charlotte de Bourbon. She was born in 
1578, and was married in her eighteenth year to Count 
Philip Ludwig II., of Hanau. Her husband lived but 
sixteen years after his marriage, but after his death the 
affairs of state were wisely administered by his widow 
until 1627, when she renounced the government in favor 
of her eldest son. She founded a celebrated literary in- 
stitution at Hanau, which numbered among its professors 
such men as Tossanus and the younger Pareus. Her 
court was always a place of refuge for the oppressed. 
During the Thirty Years' War her principality was over- 
run by armies, and she was forced to retire to Holland, 
where she died in 1649. 



122 



HISTORIC MANUAL. 



GERTRUDE VON BENTHEIM. 

Bentheim is a small principality in Westphalia. 
Though it has long lost its independence, its counts at 
one time occupied a prominent position among the 
princely houses of Germany. Count Ernst Wilhelm had 
remained unmarried until his thirty-eighth year, and the 
family of his younger brother felt sure of the succession; 
but in 1663 he married Gertrude von Zelst, who was of 
noble descent, but was not regarded as of equal rank 
with her husband. The disappointed younger line tried 
by every means in their power to have the marriage ( 
declared illegal, so that the poor countess was in great 
trouble. Her husband was a weak man, who had no 
power to defend himself, and in her extremity she 
asked the aid of the powerful Roman Catholic bishop of 
Miinster. The bishop was glad of the opportunity, and 
secured a decree from the emperor by which the coun- 
tess was exalted to her husband's rank. Then he claimed 
as his reward that the family should join the Roman 
Catholic Church. The countess, who was a sincerely 
pious woman, declined to take this step, but the bishop 
watched his opportunity, and seized the count while on a 
journey, and after a week's imprisonment induced him to 
renounce Protestantism. Then a company of soldiers 
was sent to take possession of the castle of Bentheim, 
and as the countess refused to admit them, the bishop 
followed with 4,000 men. Resistance was in vain, and 
the countess was taken as a prisoner to Miinster. 
Anticipating the coming evil she had sent her children 



LOUISA HENRIETTA OF BRANDENBURG. 123 

to Holland, confiding them to the care of the States-Gen- 
eral. After many trials she also succeeded in escaping 
to Holland, where she lived in retirement with her chil- 
dren. Her husband, who had by this time become a 
thorough Catholic, secured a divorce, and was married 
to a countess of Limburg. When Gertrude heard of 
this second marriage, she could no longer sustain the 
weight of her sorrow, and after three days died of a 
broken heart. 

The people of Bentheim sympathized with their in- 
jured countess. They held meetings and determined to 
remain faithful to the Reformed faith, and it was at this 
time that the classis of Bentheim adopted a seal, bearing 
as a device, a representation of our Saviour in the ship, in 
in the storm on the lake of Galilee, with the inscription 
in Latin, "Lord save us; we perish," (Matt. viii. 25). 

LOUISA HENRIETTA OF BRANDENBURG. 

This celebrated poetess was born, Nov. 17th, 1672, at 
the Hague, in Holland. She was the eldest daughter of 
Frederick Henry, Prince of Orange, and a grand- 
daughter of the famous Coligni, Grand Admiral of 
France, who lost his life for his faith at the massacre 
of St. Bartholomew. Her pious parents gave her an 
excellent education, but she did not regard it as below 
the dignity of her station to become familiar with every 
kind of household labor. At the age of nineteen she was 
married to Frederick William of Brandenburg, who is 
called " the Great Elector," and who is properly regarded 



124 HISTORIC MANUAL. 

as the real founder of the kingdom of Prussia. Though 
he did not assume the royal title, he was as really a king 
as any one of his successors. Louisa soon proved her- 
self the worthy consort of a great ruler. Her marriage 
occurred just before the close of the Thirty Years' War, 
when Germany had been trampled by contending armies 
until it was almost ruined. The princess labored with all 
her might to improve the condition of her subjects. She 
introduced the cultivation of potatoes, and induced some 
of the best farmers in Holland to remove to Germany 
and establish model farms. Her popularity was so 
great that, it is said, almost every female child born dur- 
ing the first years of her reign was called " Louisa." 

Though she and her husband were both earnestly at- 
tached to the Reformed faith, they labored earnestly for 
the reconciliation of the two evangelical churches. They 
refused to promulgate the decrees of the Synod of Dor- 
drecht, which they regarded as an apple of discord. 

The domestic life of the royal pair was blessed by 
mutual affection ; but apart from this, it has been said 
their lives were "a chain of sorrows." Nearly all their 
relatives died early, and some of them under the most 
distressing circumstances. There was a succession of 
dreadful wars, and sometimes it seemed as though their 
enemies would succeed in destroying them. Their great- 
est grief was the death of their only son, who died in 
infancy. For eleven years they had no other child, and 
it seemed as though the House of Hohenzollern must be- 
come extinct. The people appreciated the complications 



LOUISA HENRIETTA OF BRANDENBURG. 1 25 

to which such an event must give rise. There would be 
terrible wars for the succession, and the land must again 
be given over to ruin and desolation. Hence they, most 
unjustly, began to regard the princess with aversion, and 
many wished her out of the way for the good of the 
country. 

All this preyed on the mind of the Electress Louisa. 
She prayed over it, and at last regarded it as her duty to 
make a formal application for a divorce. One day she 
appeared publicly before the Elector and said : " I beg 
leave to apply for a divorce. Take another wife, who will 
bless the country with an heir to the throne. You owe 
this to the wishes of your people." The Elector, how- 
ever, refused to accept the sacrifice, and replied : " As far 
as I am concerned, I am determined to keep the vow 
which I made at the altar; and if it pleases God to pun- 
ish me and the country, we will have to endure it. 
Louisa! have you forgotten the words of Scripture: 
' What God hath joined together let no man put asun- 
der.' " Then he gave her his hand and said, smiling; 
"Well! who knows what may yet happen?" 

Greatly comforted by the unswerving affection of her 
husband, Louisa retired to her palace at Oranienburg, 
where she spent her time in prayer and deeds of benefi- 
cence. Her health gradually improved, and in the fol- 
lowing year she had a son. Three years later a second 
heir was granted her, and the latter prince was afterwards 
Frederick I., of Prussia, the direct ancestor of the pres- 
ent emperor. The prayers of Louisa were answered, and 



126 



HISTORIC MANUAL. 



as a memorial of her thankfulness she established an 
Orphan Asylum, which is still flourishing. 

The Electress died June 1 8th, 1667, soon after the 
birth of her sixth child, Prince Louis, of Cleves. Some 
of her death-bed sayings have been recorded. Once she 
exclaimed : " I am drawing near the harbor ! I see the 
pinnacles of the celestial city ! If I should get well, it 
would throw me back into the stormy ocean." Just be- 
fore her death she said: "I have passed with Elijah 
through the storm, the earthquake and the fire. Now I 
am waiting for the still, small voice." Her last words 
were : " I hear the still, small voice." 

It is as the authoress of a number of hymns that 
Louisa of Brandenburg is best remembered. The best 
known of these are, " Jesus meine Zuversicht," and " Ich 
will von meiner Missethat," which are sung wherever the 
German language is spoken. The former, it is said, is 
always sung at the burial of a member of the royal 
family of Prussia. Some years ago the king presented 
to the church in which his ancestors used to worship a 
large bell, which he named " Zuversicht," bearing as an 
inscription the first two lines of her celebrated hymn, 
which may be rendered : 

"Jesus, my eternal Trust, 
And my Saviour, lives forever." 

This hymn has been so frequently translated that, in 
some form, it is probably familiar to most English 
readers. We give several stanzas, from a version by an 
unknown author, which, though not very literal, contains 
much of the spirit of the original : 



LOUISA HENRIETTA OF BRANDENBURG. 



" Jesus, my Redeemer lives ; 

Christ, my trust, is dead no more ! 
In the strength this knowledge gives 

Shall not all my fears be o'er, 
Though the night of death be fraught 
Still with many an anxious thought ? 

"Jesus, my Redeemer lives, 

And His life I once shall see, — 

Bright the hope this promise gives ; 
Where He is, I, too, shall be. 

Shall I fear, then ? Can the head 

Rise and leave the members dead? 

" Ye who suffer, sigh and moan, 

Fresh and glorious there shall reign ; 

Earthly here the seed is sown, 
Heavenly it shall rise again. 

Natural here the death we die ; 

Spiritual our life on high. 

" Only see ye that your heart 
Rise betimes from worldly lust. 

Would ye, there, with Him have part ? 
Here obey your Lord and trust. 

Fix your hearts beyond the skies, 

Whither ye yourselves would rise." 



CHAPTER XL 

The Great Theologians — Gomarists and Arminians — The Scho- 
lastics — Coccejans or Federalists. 

Travelers in Europe never grow weary of dilating on 
the architectural grandeur of the great cathedrals. These 
stupendous structures are so harmonious in all their 
parts, so wonderful in their artistic execution, that they 
are at once recognized as works of art of the highest 
order. Not less wonderful to those who take trouble to 
examine them are the works of the great theologians who 
have left us, in great folios, their conceptions of the sys- 
tem of Christian doctrine. Strange and curious their 
writings may appear to the present generation; full of 
odd conceits that are not in accordance with modern 
taste ; but there is in them a certain strength and power, 
a mastering of analytic details, which reminds us irresist- 
ibly of the colossal genius of the ancient architects. 

The distinguished theologians of the Reformed Church 
have been so numerous that the mere enumeration of 
their names and masterpieces would not only be uninter- 
esting to the general reader, but would prove a task too 
extensive for our present purpose. It is, therefore, pos- 
sible only to give a brief sketch of several of the early 
schools by which Reformed theology was elaborated, 

thus showing that the Church has never been narrow and 

(128) 



THE GREAT THEOLOGIANS. I 29 

sectarian, but has on the contrary justified its claim to be 
regarded as the most liberal of the Protestant Churches. 

The work of the Reformers was more polemic than 
systematic. In most instances their primary object was 
to defend the Church against the attacks of its enemies, 
and it was left to a later generation to gather and arrange 
the trophies of victory. 

John Calvin was no doubt the greatest theologian of 
the era of the Reformation, and his " Institutes " should 
never be mentioned without respect. His system was 
further developed after his death by Theodore Beza, 
Daniel Chamier, Benedict Pictet, and others. It was, 
however, never completely accepted by the Swiss and 
Germans. "Two-thirds of the Reformed Church," says 
Ebrard, "kept itself perfectly free from Calvin's doctrine 
of absolute predestination." Henry Bullinger, "the 
wisest man the Reformed Church ever produced," based 
his system on the Incarnation, as was subsequently done 
in the Heidelberg Catechism. He was followed by the 
five great Swiss theologians — Musculus, Aretius, Polanus, 
Wollebius, and Alting. The theologians of the Palati- 
nate were intimately connected with those of German 
Switzerland, but most of their literary work was devoted 
to the defence of the Catechism. The most important 
systems of Reformed theology produced in Germany 
during this period were those of Keckermann, Hyperius, 
and Alsted. 

In this way two types of doctrine were gradually de- 
veloped, the one strictly Calvinistic, the other approach- 
y 



130 HISTORIC MANUAL. 

ing more nearly to the teachings of Bullinger and 
Melanchthon. As the age was profoundly interested in 
theological questions it could not be otherwise than that 
these systems should be brought into frequent conflict, 
but it was in Holland especially that the struggle reached 
its culmination. It would be a weary task to attempt to 
distinguish between the various shades of doctrine, which 
in those days furnished questions of the profoundest in- 
terest, but which now appear to the general reader as 
dry as dust. Even the great questions concerning pre- 
destination, though they are still occasionally discussed, 
have lost much of their interest. We have come to feel, 
with Bullinger, that " Christ is the object and contents of 
divine predestination," and that it is better to seek for 
living union with Him than to spend our lives in attempt- 
ing to fathom the oracles of God. It may, however, not 
be in vain to say a few words concerning several of the 
more important schools of doctrine, whose leaders were 
monarchs in the realm of thought, and whose influence 
even now cannot be said to have entirely passed away. 

GOMARISTS AND ARMINIANS. 

We have already referred to the great conflict in Hol- 
land, which finally culminated in the great synod of Dor- 
drecht. The titles generally applied to the conflicting 
parties were derived from Francis Gomarus (1 563-1641) 
and Jacob Arminius (1560-1609) who were rival profes- 
sors in the University of Leyden. Gomarus claimed to 
be the special champion of orthodoxy, and insisted that 



GOMARISTS AND ARMINIANS. I 3 I 

the confessions of the Church could never be changed, 
and that any deviation from their strict letter must be 
punished as heresy. Against this interpretation Arminius 
and his party remonstrated, and they were therefore 
known as Remonstrants. The main theological ques- 
tions at issue between the parties were, of course, con- 
nected with the doctrine of predestination, but these were 
by no means the only elements that entered into the con- 
flict. Religious mysteries, which should always be ap- 
proached with reverence, became the ordinary subjects of 
political controversy. The struggle soon came to involve 
questions which concerned the civil government, and the 
whole community was greatly excited. With the aid of 
Prince Maurice the Gomarists were finally successful, but 
their triumph was sullied by many acts of cruelty. It 
must however be remembered that the conflict was no less 
political than ecclesiastical, and that it resulted in break- 
ing the power of the hereditary aristocracy of Holland. 

A recent writer says : " There was right and wrong on 
both sides. The doctrines of each party correct and 
complete those of the other, and each may become dan- 
gerous by being exclusively entertained." Ebrard inti- 
mates that Arminianism was not so objectionable on 
account of its doctrine of the decrees, as in consequence 
of a spirit of rationalism that pervaded the whole system. 
While, therefore, the Reformed Church of Germany 
refused to be bound by the decrees of the Synod of Dor- 
drecht, it was equally decided in declining to accept the 
system of Arminius. 



132 



HISTORIC MANUAL. 



THE SCHOLASTICS. 

The great conflict in Holland was followed by a period 
of stern orthodoxy in which, it was said, "men dreaded 
the imputation of heresy more than sin." It was not a 
period of original research, but the teachings of the 
fathers were gathered and arranged with incredible labor 
and patience. It would however be a great error to sup- 
pose that all this was mere formalism, or that there was a 
lack of earnest piety. The system was scholastic — it was 
better suited to the school than to the pulpit, and strongly 
resembled the mediaeval philosophy from which it derived 
its name, but it produced a series of Christian teachers 
who are worthy of the highest reverence. 

Gisbert Voetius (i 589-1676) was undoubtedly the 
greatest of the scholastic theologians. Nature seemed to 
have designed him to be a ruler of men, and during his 
long career he certainly exercised a far greater personal 
influence than many a crowned monarch. In his youth 
he had been a delegate to the Synod of Dordrecht, and 
during his whole life he labored so faithfully to execute 
its decrees that he was called " the hammer of the Re- 
monstrants." Yet this great man felt the necessity of 
cultivating a more profound spirit of devotion in the 
Dutch churches, and it was mainly through his influ- 
ence that the celebrated French revival preacher Jean 
de Labadie was brought to Holland, though if he had 
known how violently the dry bones would be shaken, 
it is probable the Frenchman would never have been 
invited. The times were however ripe for a reaction, 



THE COCCEJANS OR FEDERALISTS. 1 33 

and it came in the promulgation of another system of 
doctrine. 

THE COCCEJANS OR FEDERALISTS. 

Dr. Johannes Coccejus (1605- 1669) was a native of 
Bremen. His family name was Koch, but according to 
the fashion of the times, he gave it a Latin form. From 
his earliest youth he was inclined to religious study, and 
this tendency was strengthened by the training which he 
received at home. In order to avoid the prevalent rowdy- 
ism of the German universities, he studied in Holland, 
and before he was of age was recognized as an orientalist 
of the highest order. Called to a professorship in Hol- 
land, he soon protested against the prevalent exclusive 
devotion to the confessions of faith. With the utmost 
enthusiasm he led his pupils back to the Bible as the 
only source of our knowledge of the truth. He taught 
them to devote less attention to the decrees, and more to 
the covenant which God has established with His people. 

In this way Coccejus became the father of what is 
known in the Reformed Church as " Biblical Theology." 
Among his disciples were such men as Burmann, 
Witsius, Lampe, Vitringa, and others, from whom direct- 
ly or indirectly, many of the early ministers of the Re- 
formed Church in the United States derived their theo- 
logical instruction. 

The contests of the Coccejans and Scholastics were 
sometimes violent, but they were never as bitter as those 
of the Gomarists and Arminians, In Holland the Cocce- 



134 HISTORIC MANUAL. 

jans were soon tolerated, and in Germany their teachings 
were almost universally accepted. 

The Reformed Church has had many schools of ^doc- 
trine, and we might speak at length of Cartesians, Amy- 
raldists, Wolfians and others. These were not sects but 
theological parties which served their purpose and then 
passed away. Their contentions were sometimes fierce, 
but we believe the only instances of real persecution 
occurred during the Arminian controversy, and for these 
the Church is less to be blamed than the State. 

We have mentioned but a few of the most eminent 
early Reformed theologians. Heppe enumerates not less 
than fifty-three professors who, before the present cen- 
tury, wrote and published systems of theology; and 
besides these there were many who prepared commen- 
taries on the Heidelberg Catechism. The works of these 
great men are now but rarely read, but while we enjoy 
the blessings which we owe to their labors, let us not 
forget the patient toilers who have hardened the path for 
our feet. 



CHAPTER XII. 

The Great Revival — yean De Labadie — Jodocus Van Loden- 
stein — The Pietists — Philip Jacob Spener — The Great Hymnol- 
ogists — Joachim Neander — Gerhard Tersteegen. 

The seventeenth century was a period of gigantic con- 
flicts. At present it is difficult to form an adequate idea 
of the horrors of the Thirty Years' War, and of the sub- 
sequent French invasions. Germany was trodden by 
contending armies until it was little better than a wilder- 
ness ; a generation grew up which had no idea of the 
blessings of peace. There was misery everywhere, and 
if it had not been for the fact that the Christian faith 
affords comfort in affliction, it is probable that even the 
feeble spark that remained would have ceased to glim- 
mer. 

Even in Holland, the condition of the Church was very 
discouraging. The whole ecclesiastical system appeared 
to be petrified. Folks went to church as their fathers 
had done, sang their old, unmusical version of the Psalms, 
and listened to rigidly analytical discourses on the points 
of Calvinism, but the enthusiasm which had sustained 
the Church in its hours of trial appeared to have de- 
parted. The Church, it was evident, could only be saved 
by a genuine revival of Christian life; and though when 

it came it sometimes ran to unwarrantable extremes, it 

(i35) 



I36 HISTORIC MANUAL. 

must, as a whole, be regarded as a precious season of 
refreshing — a blessed rain, that caused the desert wastes 
to bud and blossom. 

Two men were, under the Providence of God, mainly 
instruments in the inauguration of this great revival. 
Differing widely in personal characteristics, as well as in 
their views of the truth, they were both undoubtedly 
sincere; and though one of them ended his career in 
wild fanaticism, their united influence was so great and 
in the main so beneficent, that they deserve a prominent 
place in the history of the Church. 

Jean de Labadie (16 10-1674) was a native of Guyenne, 
in southern France. He is described as having been of 
small stature, but of a fiery spirit, and possessed of extra- 
ordinary eloquence. Having been well educated he was 
ordained to the priesthood at an early age. An enthusi- 
ast by nature, he soon found himself hampered by the 
services of the Church of Rome. As a pulpit orator he 
attracted great attention, but when he undertook to 
organize a brotherhood in the Catholic Church, consist- 
ing of those who were truly converted, the Jesuits deter- 
mined to crush him. In 1650 he entered the Reformed 
Church, and was for some time pastor of Calvin's Church 
in Geneva. Here his preaching caused intense excitement. 
Tens of thousands of people flocked to hear him, and 
multitudes professed conversion. When he was at the 
height of his popularity he received a call to come to 
Holland, for the purpose of awakening the people to a 
renewed interest in religion. Like most revivalists, he 



JEAN DE LABADIE. 1 37 

was fond of changing his residence, and became pastor of 
the French Church at Middleburg. The good men who 
called him, however, soon discovered their error. His 
preaching proved a firebrand, which caused a destructive 
conflagration. He had no difficulty in rousing the peo- 
ple to the highest enthusiasm, but it soon became evident 
that neither he nor his followers would submit to the 
rules of the Church. Doctrine, he held, was nothing, and 
personal experience everything. With regard to the 
nature of personal consecration his fanaticism knew no 
bounds. Every true Christian, he said, was bound to 
preach the gospel, and he insisted that his uneducated 
followers should renounce all secular business, and go 
forth to declare the glad tidings. 

Labadie was the type and forerunner of a vast multi- 
tude of mystics and sectarians, and would hardly be 
worth mentioning in this connection if he had not started 
a movement that was greater than himself. Personally, 
he finally withdrew from the church and sank into ob- 
scurity, after founding a fanatical sect which maintained 
a sickly existence for nearly a century. Among the 
multitude who were awakened by his preaching there 
were, however, many who did not imitate him in his ex- 
cesses, and whose influence on the Reformed Church 
was most beneficent. The noblest men of the next 
generation — the men who were shining lights in the 
midst of the prevailing darkness — were contemptuously 
called Labadists ; but they only acknowledged the term 
in so far as to confess that they were converted during 



I38 HISTORIC MANUAL. 

the revival which was begun by the preaching of Jean de 
Labadie. That the current was generally kept within its 
ancient bounds was, however, owing in great measure 
to the influence of another preacher of righteousness, 
whose name is now almost forgotten. 

Jodocus Van Lodenstein (1620- 1 677) was a native of 
Delft, in Holland. Though educated in theology by 
Voetius and Coccejus, he had no ambition to be regarded 
as a great theologian, but rather longed to be instrumen- 
tal in leading men to Christ. Personally he was more 
like a mediaeval saint than like a Protestant minister, 
but with all his eccentricities, he was a model pastor. 
The people called him " Father Lodenstein;" and his 
earnest piety exerted a more profound influence than 
the eloquence of many of his contemporaries. Through 
his exertions strict discipline was maintained in the 
Dutch churches, and thousands of earnest people were 
thus kept from becoming sectarians. Lodenstein was 
the first of the Reformed mystics — of whom Tersteegen 
was another brilliant example — who, while remaining 
faithful to the church of their fathers, exercised an influ- 
ence which extended far beyond its limits. Their pecu- 
liarities of practice have been forgotten, but their sincere 
piety, as expressed in hymns and books of devotion, has 
remained to bless the Church in all succeeding ages. 

THE PIETISTS. 

As we have seen, the people who had been awakened 
by the great revival were at first contemptuously termed 



THE PIETISTS. I 39 

Labadists, but about 1690 it became usual to call them 
Pietists, from their supposed claims to extraordinary 
piety. This term was first used among the Lutherans, 
and it was common to call the same class among the 
Reformed " die Feinen." The former title, however, pre- 
vailed in bpth churches, and from that day to this it has 
been commonly but very vaguely employed. Rational- 
ists have unkindly applied it, as a term of reproach, to 
all earnest Christians. It is a nickname, of course, and 
as such objectionable; but it maybe conveniently used 
as a general term for all who, during the great revival of 
the seventeenth and eighteenth centuries, devoted them- 
selves especially to the cultivation of the inner life. 
Some of these people were wild fanatics, others were 
quiet, unpretentious Christians, and there never was, and 
never could be, a sect including these discordant varie- 
ties. The term Pietist — like Quietist among the Roman 
Catholics — is therefore to be applied to a kind of people 
rather than to any single organized body. 

A German writer (Koch) represents the Pietists of the 
eighteenth century as having consisted of three classes : 
I. The Pietists Proper, who remained in connection with 
the established churches; 2. The Moravians, who were 
historically derived from the Bohemian Brethren, but 
who for a time cultivated a Pietistic spirit which was 
peculiar to themselves; and 3. The Mystics, consisting 
of many sects, who often ran into the wildest excesses. 
It is with the first of these classes that we are at present 
especially concerned. 



140 HISTORIC MANUAL. 

Philip Jacob Spener (1635— 1705) is often called "the 
father of Pietism," though he was in fact only its most 
distinguished exponent. He was a Lutheran, but his 
influence in the Reformed Church was fully as great as 
in his own. It is principally to him that both churches 
owe the re-establishment of catechisation and confirma- 
tion, which had been universally neglected. Though 
bitterly persecuted in his day, posterity has accorded him 
one of the noblest places in the history of the Church. 
Of course he had many coadjutors, among whom, in the 
Reformed Church, Theodore Untereyk was perhaps the 
most prominent. 

These men were, in a certain sense, working in the 
dark, and consequently sometimes employed methods 
which experience has proved to have been mistaken. 
They occasionally founded within the church societies or 
brotherhoods, supposed to consist of those who were 
truly pious, but such organizations could not fail to re- 
sult in dissensions. Some of these good people wandered 
to the very verge of sectarianism, if they did not pass be- 
yond it. With all its imperfections this period was, 
however, a blessed time in the history of the church. 
This is especially evident from the multitude of hymns , 
which were then composed. " Spring had come, and all 
the birds in the forest began to sing." 

THE GREAT HYMNOLOGISTS. 

Hitherto the Reformed Church had been satisfied to 
sing the psalms of David, according to the version of 



THE GREAT HYMNOLOGISTS. I4I 

Ambrosius Lobwasser. Indeed, there were many who 
believed it wrong to sing uninspired productions ; but 
now the time had come when the stream of devotion 
could no longer be kept within its ancient channels. 
Foremost among the poets' of the Reformed Church 
was unquestionably Joachim Neander (1650-1680), who 
was very harshly treated for his religious views, and 
consequently dwelt for several months in a cave, in 
which he composed his finest hymns. Hardly less 
eminent as a poet was " the noble mystic," Gerhard 
Tersteegen (1 697-1 769), who stood on the borders of 
sectarianism, but who was still in his own way a faithful 
member of the Reformed Church. He voluntarily 
lived in extreme poverty, and frequently spent weeks 
without seeing a single human being, except the little 
girl who brought him his food. In humility and re- 
tirement he composed hymns and devotional books 
which exerted an extensive influence on the Church. 
His best hymns are still sung, and even his devotional 
writings are not entirely forgotten. 

Among the later sacred poets of the Reformed Church 
were such eminent men as Stilling, 1 the Zollikofers, 2 

t-Johann Heinrich Jung, called Stilling, ( 1 740-18 1 7) is celebrated 
in science and general literature, no less than in the annals of the Church. 
He was a poor tailor's son, but rose to be, not only a professor in the 
Universities of Heidelberg and Marburg, but a celebrated oculist, and a 
distinguished writer in defence of Christianity. 

^Caspar Zollikofer (born 1707), pastor at St. Gall, Switzerland, and 
George Joachim Zollikofer ( 1 730-1 788), pastor of the Reformed Church 
in Leipsic, Germany, have bequeathed us many treasures of sacred song. 



1 



142 HISTORIC MANUAL. 

Lampe, 1 Lavater, 2 and more recently Menken 3 and the 
Krummachers 4 . Nor should we forget Louisa Henri- 
etta, the illustrious Princess of Brandenburg, and, within 
the present century, the celebrated Swiss poetesses, 
Anna Schlatter and Meta Heusser. These are names 
which have the fragrance of sweet incense — they should 
be kept in everlasting remembrance. The student of the 
history of the Reformed Church must, of course, become 
familiar with its confessions of faith, but he will find its 
peculiar life most completely reflected in its hymns and 
books of devotion. 

x Friedrich Adolph Lampe ( 1 683-1 729), was pastor of St. Ansgar's 
Church, Bremen. His eloquence was extraordinary, and his influence 
unbounded. 

*John Caspar Lavater (1741-1801), who was called by Goethe " the 
best, greatest, wisest, and sincerest of all mortal and immortal men," was 
for many years pastor of a church in Zurich. He is best known for the 
most insignificant of his achievements— the supposed discovery of a science 
of physiognomy. 

3 Gottfried Menken ( 1 768-1 831), was a celebrated pulpit orator of 
Bremen. 

^Friedrich Adolph Krummacher (1 768-1 845) and his two distin- 
guished sons, Friedrich Wilhelm and Emil, have been equally celebrated 
as preachers and as sacred poets. 



CHAPTER XIII. 

After the Thirty Years' War — The Treaty — The People — The 
Invasion of the Palatinate and its Consequences — Present State 
of the Reformed Church. 

For more than a generation Germany had been the 
battlefield of Europe. To the Protestants it was a 
struggle for life or death. Their unfortunate dissensions 
had prevented them from standing together as they 
ought to have done in such a crisis, and for a while it 
seemed as though the imperial generals, Tilly and Wal- 
lenstein, would succeed in thoroughly humbling the 
Protestant league. Indeed, at one time the Protestant 
cause appeared to be utterly lost, but the brilliant cam- 
paign of Gustavus Adolphus, of Sweden, gave matters a 
more favorable turn. 

At last both parties were utterly exhausted, and a 
peace was patched up in Westphalia, in 1648, which is 
generally regarded as concluding the Thirty Years' War, 
but in reality it brought neither peace nor security. 
Other conflicts followed in rapid succession, and the con- 
dition of the people remained utterly miserable. 

THE TREATY. 

The treaty of Westphalia is often referred to as the 
occasion when Germany first received religious liberty, 
but it must not be forgotten that this so-called liberty 

(143) 



144 HISTORIC MANUAL. 

was granted in accordance with the policy of the French 
statesman, Richelieu, who sought in every way to divide 
Germany in order that France might rule the world. In 
France he had insisted that all must be Roman Catho- 
lics, not because he cared for religion, but because he 
thought unity would promote the strength of the nation. 
In Germany, on the other hand, he sustained the Prot- 
estants, though he fomented dissensions among them. 
The three principal religious confessions — Catholics, 
Lutherans, and Reformed — were, according to the 
treaty, to be recognized by the government; but a clause 
was inserted by which the Catholic religion was to 
be maintained wherever there were any people who 
desired it. In consequence of this proviso, the Jesuits 
set to work to discover isolated Catholic families in Prot- 
estant countries, and a few years afterwards it was found 
that they had thus introduced the Catholic Church into 
1922 Protestant towns and villages. The Protestant 
princes protested against the trick ; but the emperor was 
on the Catholic side, and he declared that by the terms 
of the treaty, ecclesiastical matters must no longer be 
discussed. These encroachments were generally made 
at the expense of the Reformed Church, which was 
smaller and less compact than the Lutheran, and conse- 
quently less able to resist aggression. 

In pursuance of his policy of division, Richelieu 
secured the recognition of the quasi independence of 
almost every German robber-baron, knowing that these 
little potentates would in future resist any attempts at 



THE PEOPLE. 145 

consolidation, and thus render Germany powerless for 
aggression or defence. " The fate of Richelieu," says 
Hegel, " has consequently resembled that of many other 
statesmen, inasmuch as he has been cursed by his coun- 
trymen, while his enemies have looked upon the work 
by which he ruined them as the most sacred goal of 
their desires — the consummation of their rights and 
liberties." 

THE PEOPLE. 

The condition of the German people at this period 
was deplorable in the extreme. It seemed as though 
wars would never cease. Bands of robbers occupied 
ruined castles, and the governments were not strong 
enough to dislodge them. The peasants lived in mis- 
erable huts, fearing to make the slightest improvement, 
lest they should tempt the companies of marauders who 
roamed over the land in search of booty. A generation 
had grown up which was rude and ignorant. Fortu- 
nately, parents generally regarded it as a religious duty 
to teach their children to read the Bible and Catechism, 
and, perhaps, to write a little ; but beyond this point 
their knowledge rarely extended. Their piety assumed a 
gloomy cast, and thousands were ready to believe the 
false prophets who were constantly appearing, and who 
claimed to see signs in the heavens, or elsewhere, indi- 
cating the speedy approach of the end of all things. 
"The government," says Loher, "cared nothing for the 

people, and almost everywhere the religious party which 
10 



I46 HISTORIC MANUAL. 

happened to be in the majority oppressed dissenters. 
This state of things was worst in the Palatinate, where 
the electors had changed their religion four times in as 
many reigns. The whole country was expected to fol- 
low the example of its rulers, and whoever was not wil- 
ling to accommodate himself to this state of affairs could 
do no better than take up his pilgrim's staff and leave 
his native land." 

The German princes and nobles were in general a 
multitude of petty tyrants, without enough dignity or 
culture to render them respectable. Prince Eugene said 
concerning them : " God forgive them, for they know 
not what they do; much less do they know what they 
want; and, least of all, what they are." They voted 
the taxes, and the burghers and peasants paid them. 
Since the introduction of the system of employing mer- 
cenaries, they had even been released from military 
service, and now lived from the income of their 
estates, or rather from the enforced labor of the peas- 
antry, without contributing in any way to the support 
of the State. "Though the nobles possessed apparent 
prosperity," says the historian CEser, "they became 
more and more contemptible. Those of them who 
remained on their estates maltreated their subjects; 
those who flocked to the courts held all the important 
offices, helped to spend the revenues of the State in 
luxury, and were principally in fault that the German 
princes degenerated into oriental despots. According 
to the Imperial Proclamation of 1670, peasants were 



THE PEOPLE. I47 

required to furnish without complaint everything that 
might be necessary for the sustenance of the army or 
of their legitimate rulers, and it was ordered that no 
complaints presented by peasants should be considered 
in the imperial courts. No property was safe; the 
peasants and burghers alike laboring only to sustain 
life; the nobles corrupt, quarreling among themselves, 
and caring only for the advancement of their houses 
or the discovery of new sources of revenue." 

The condition of the inhabitants of the cities was 
hardly preferable to that of the peasantry. Many of the 
cities, it is true, were thoroughly fortified, and had thus 
escaped the horror of being taken and sacked. It had 
been their good fortune that the armies were generally ill 
provided with heavy artillery; but during the long wars 
the usual avenues of communication had been cut off, and 
commerce had found other channels. During the Mid- 
dle Ages the great German cities of the Hanseatic league 
had monopolized the trade of Europe; but now England, 
Holland, Denmark, and Sweden had become commercial 
countries, and the wealth of the great German merchants 
rapidly melted away. Thousands of tradesmen were 
thrown out of employment and wandered about in 
turbulent crowds. The proud patrician families, which 
had been apt to sneer at the comparative poverty of the 
nobility, and had known how to maintain their rights in 
the face of imperial power, were now humbled to the 
dust, and the law was dictated to them by some miser- 
able little potentate. 



I48 HISTORIC MANUAL. 

The misery of Germany increased the importance of 
France. Louis XIV. was ambitious of re-establishing 
the empire of Charlemagne, and after the death of Ferdi- 
nand III. in 1657, spent vast sums of money for the 
purpose of bribing the German princes to elect him 
emperor; but the majority of the Diet still retained 
enough national feeling to elect a German. Their choice 
fell upon Leopold, who was a weak prince, entirely under 
the influence of the Jesuits and of his prime minister, 
Lobkowitz, who was known to be a pensioner of France. 

Disappointed in his ambition, the French king now 
determined to retaliate by seizing the Palatinate, which 
he claimed in the name of his sister-in-law, the Duchess 
of Orleans, who had been a Palatinate princess. 

THE INVASION OF THE PALATINATE. 

The valley of the Rhine had been several times over- 
run by French armies, but the great invasion occurred in 
1689. It is said that the French king entertained the 
foolish notion that he could make a future invasion of 
France impossible by devastating both banks of the 
river, and thus protecting his country by making a broad 
band of desert. At any rate, he knew that he could not 
permanently hold the Palatinate, and therefore gave 
orders to his generals to destroy all cities which they 
were unable to garrison. In one year Worms, Mainz, 
Speyer, Mannheim, Heidelberg, and many other cities, 
towns and villages, were either burned or utterly devas- 
tated. At Speyer and Worms the churches alone were 



THE INVASION OF THE PALATINATE. 1 49 

left standing in the midst of smoking ruins. In the 
former city the vaults were broken open, the bones 
of the ancient emperors thrown out, and the French 
soldiers amused themselves by playing ten-pins with 
the skulls of Salian monarchs. At Mannheim the very 
stones of which the city was built were thrown into the 
Neckar. The castle of Heidelberg, the chief residence 
of the electors of the Palatinate, was ruined, and its 
remains still stand as a memorial of that dreadful time. 

The misery of the people was indescribable. The 
French general, Melac, had all the vines on the hill-sides 
near Heidelberg cut down by his soldiery, thus depriving 
the peasants of their only means of subsistence. No 
wonder that, in the Palatinate, the name " Melac " is 
given to dogs, but only to curs of inferior degree. 
On one occasion, in the dead of winter, the people of a 
large district were turned out of their homes, which were 
immediately committed to the flames. More than one 
hundred thousand people were rendered homeless. Half 
naked they wandered into the fields and forests, and 
many died of starvation. Immense multitudes wan- 
dered down the Rhine, and the towns and the cities 
by the way, in many instances, fed them at the public 
expense and sent them further. Utterly destitute, they 
arrived in Holland, and encamped by tens of thousands 
in the environs of Amsterdam and Rotterdam. The 
Dutch government and people did all in their power to 
relieve the distressed, but with all they could do there 
was great suffering among the unhappy fugitives. Every 



150 HISTORIC MANUAL. 

year there were new French invasions, and the multitude 
of sufferers increased. What was to be done with them? 
Many, of course, were gradually scattered over the Ger- 
man empire; others was sent to the Dutch colonies in 
East India and Guiana ; and a few accompanied the com- 
panies of sectarians who settled in Pennsylvania at the 
invitation of William Penn. It was, however, not until 
the year 1704 that the emigration to America may be said 
to have fairly begun. " In that year," said Christopher 
Saur, " after the Duke of Marlborough had defeated the 
French at Schellenberg (Blenheim), Queen Anne of Eng- 
land invited the suffering Palatines to find a home in 
America, and transported many thousands of them 
thither at her own expense." The Queen, however, 
soon found that she had undertaken a greater task 
than she could accomplish. Multitudes of Germans 
flocked to England to avail themselves of the Queen's 
bounty. The dreadful winter of 1709 had greatly in- 
creased the distress which prevailed in the Palatinate, 
and in the succeeding summer no less than 30,000 peo- 
ple left their native land. They encamped by thou- 
sands in the neighborhood of London. As they were 
ready to work for almost nothing, the lower classes 
were greatly prejudiced against them, and maltreated 
them whenever they could find an opportunity. 

What shall be done with the Palatines? became the 
great question of the day. It was said that all the 
ships in the British navy would not suffice to carry 
them to America. First of all, the Roman Cath- 



THE INVASION OF THE PALATINATE. 1 5 I 

olics were separated from the number and compelled 
to return to Germany. Nearly four thousand of these 
were sent back at once, each of whom received about 
four dollars as a gift from the Queen, as a sort of 
indemnity for his disappointment. The prejudice of 
the London populace against the Roman Catholics was 
so intense that unless they had been sent back, the 
Palatines would have been attacked and probably mas- 
sacred. The queen and the wealthier classes were 
exceedingly liberal, and distributed from three to four 
hundred thousand dollars in charity. Those whose 
clothes were worn out were dressed at the expense 
of the queen, and she is said to have distributed 
32,000 pairs of shoes. This relief could, however, 
only be temporary, and the problem of the final dis- 
position of the Palatines was still unsolved. The 
Duke of Sussex and other noblemen settled some hun- 
dreds as laborers on their estates. Between three and 
four thousand were placed on certain unoccupied lands 
in the county of Limerick, in Ireland. Among their 
descendants, it will be remembered, John Wesley made 
some of his earliest converts, and Embury and Barbara 
Heck were of Palatinate descent. The great majority 
were, however, gradually transported to America, and 
German settlements were founded in most of the Brit- 
ish colonies. Those undertaken in the South were not 
generally successful. At Biloxi the Palatines died by 
hundreds of yellow fever, and in North Carolina they 
were massacred by the Tuscarora Indians. It was in 



152 HISTORIC MANUAL. 

Pennsylvania alone that they found a permanent home; 
but here they prospered, and finally passed beyond its 
borders and occupied large portions of adjacent colo- 
nies. Hearing of their prosperity, large numbers of 
Germans and Swiss, who were known to the English 
by the general name of " Palatines," followed them to 
the New World, and assisted in laying the foundations 
of the commonwealth. Some of these brought with 
them considerable sums of money, while others were 
extremely poor, but all were frugal and industrious. In 
humility and patience they labored to subdue the wil- 
derness, and soon became more comfortable than they 
could ever have become in the Palatinate. 

We have spoken at length of the invasion of the 
Palatinate and its consequences, because most of the 
sufferers were members of the Reformed Church. The 
later German emigration was largely Lutheran, but as 
late as the middle of the last century, it was believed 
that the Reformed were by far the most numerous of 
the religious denominations then existing among the 
Germans of Pennsylvania. In that day of trial mul- 
titudes were alienated from the church of their fathers, 
and in Germany the Reformed Church has never 
regained the position which it held before this dread- 
ful period. 

PRESENT STATE OF THE CHURCH. 

In i8i7,the Lutheran *and Reformed churches of 
Prussia were, by action of the government, united into 



PRESENT STATE OF THE CHURCH. I 53 

a single body, to be known as the " Evangelical 
Church." According to the terms of the union, there 
was to be no confessional change — individuals were 
expected to remain Reformed or Lutheran as they had 
been before — but in its official relations, the Church of 
Prussia was to be regarded as a single organization. 
Congregations which declined to enter the union were, 
of course, deprived of government patronage. This 
" Church Union " has gradually extended over Prot- 
estant Germany, and now includes the churches which 
were originally Reformed, with the exception of a com- 
paratively small number of congregations, collectively 
numbering not more than forty thousand members. 
The Reformed churches in the Union — by which we 
mean the churches which still regard themselves as 
distinctively Reformed, though connected with the 
Established Church — have, according to an estimate in 
the " Encyclopcedia Britannica," a membership of 465- 
120; but from a computation published some years ago 
in the " Reformirte Kirchenzeitung," of Erlangen, it 
appears that the actual number may perhaps amount 
to about one million. The Reformed element in the 
Evangelical Church of Germany is, however, much 
more important than these figures would seem to indi- 
cate. In many localities the effect of the u Union" has 
been to obliterate confessional distinctions, and multi- 
tudes of Reformed people have become so exclusively 
identified with the Established Church that they can 
no longer be separately enumerated. It is, however, 



154 HISTORIC MANUAL. 

acknowledged that a remarkably large proportion of 
recent German theologians have belonged to the Re- 
formed element; and it has even been recently decided 
by the imperial courts that the kings of Prussia are still 
to be regarded as members of the Reformed Church, 
inasmuch as the union of the churches involved no 
confessional change. 1 

A " Reformed Alliance," including the various Re- 
formed churches of Germany, has recently been estab- 
lished, and held its first meeting at Marburg, in August, 
1884. It will, no doubt, accomplish a great work in 
advancing the interests of the Church. 

The Reformed Church is established by law in Switz- 
erland, Holland and Scotland. It also has many con- 
gregations in France, Austria-Hungary, Poland, and the 
German provinces of Russia. The Dutch colonies have 
vigorous Reformed churches, and the " Boers," of South 
Africa, who a few years ago contended so bravely for 
liberty against the encroachments of the British, are 
sincerely attached to the same historic confession. Even 
a superficial account of the national and colonial Re- 
formed churches would require at least a volume. 
Like "the burning bush," which has been in many 
lands its chosen emblem, the Reformed Church has 
passed through the fire but is not consumed, and its 
teachings are still dear to multitudes of faithful hearts. 

1 Cuno's " Gedachtnissbuch Deutscher Fiirsten reformirten Bekenntnis- 
ses," Barmen, 1884. 



BOOK II. 

THE REFORMED CHURCH IN THE 
UNITED STATES. 



MICHAEL SCHLATTER. 



CHAPTER I. 

The Reformed Church in America — A German Reformed 
Pioneer — William Penn's Mother — Earliest German Reformed 
Ministers in America. 

The Hollanders deserve the credit of having been the 
first to establish the Reformed Church in this country. 
Leaving out of consideration their missions in the Dutch 
West India Islands, there is every reason to believe that 
religious services were held on the site of the present 
city of New York soon after the first settlement of New 
Amsterdam, in 1614. It has, therefore, been plausibly 
asserted that " the Heidelberg Catechism was taught in 
America before* the Pilgrims landed on Plymouth Rock." 
In 1628 the Rev. Jonas Michaelius arrived at New 
Amsterdam from the West Indies, and organized a con- 
gregation of more than fifty communicants. In 1633 he 
was succeeded by the Rev. Everardus Bogardus, whose 
fierce conflicts with several Dutch governors ,became 
historical. 

From the earliest settlement there were some Germans 

among the inhabitants of New York. These generally 

soon acquired the language of the people among whom 

they dwelt, and connected themselves with the Dutch 

churches. In the course of time, when the number of 

(iS7) 



I58 HISTORIC MANUAL. 

German emigrants became greater, many German 
churches were founded. The history of these churches 
is very obscure. Some of them were for a time 
connected with the German Reformed churches of 
Pennsylvania, others held a sort of filial relation to the 
Dutch Coetus, but the majority were practically independ- 
ent. Pastor Gebhard, of Claverack, and others, preached 
alternately in German and Dutch. Finally the greater 
part of this German material passed very naturally into 
the Reformed Dutch Church, and it has been estimated 
that, at the beginning of the present century, one-third of 
the members of the latter denomination were of German 
extraction. The history of the German element in the 
Reformed Dutch Church is certainly worthy of more at- 
tention than it has hitherto received. 

A GERMAN REFORMED PIONEER. 

The first permanent settlement on the west bank of the 
Delaware was founded by a Swedish colony, in 1638, 
forty-four years before the arrival of William Penn. In 
that year two ships, the " Bird Griffin," and the " Key of 
Calmar," entered the Delaware and took formal posses- 
sion of the unoccupied territory on its western bank, in 
the name of the crown of Sweden. The expedition was 
commanded by a German named Peter Minuit, who had 
previously been a governor of New Netherland. Little 
is known concerning his early history. He was born in 
Germany, but as his name does not appear to be Ger- 
man it had been suggested that he may have been of 



A GERMAN REFORMED PIONEER. 1 59 

Huguenot descent. It is on record that he had been a 
deacon in the Reformed Church of the city of Wesel. 
The office of deacon was, in those days, highly regarded 
— as it deserved to be — and the fact that he had held it is 
placed beyond doubt by cotemporary evidence. 1 

Minuit deserves a higher position in history than has 
been generally accorded him. It was he who inaugur- 
ated the policy of fair dealing with the Indians, which 
was afterwards continued and developed by William 
Penn ; and though the greater part of his settlement was 
situated within the limits of the present State of Dela- 
ware, it was he who purchased from the natives all the 
land between Cape Henlopen and the falls of Trenton. 
This treaty was never broken. William Penn, on his 
arrival, no doubt bought land from the Indians; but 
he had no occasion to obtain possession in this way 
of the land on which he founded Philadelphia. It had 
been included in the original Swedish purchase, and 
though he had received Proprietary rights from the 
English government, he purchased the land from the 
Swedes, who were its prior occupants. 

The subsequent history of Minuit is not generally 
known, and very recently a writer in one" of our most 
prominent magazines ventured to assert that he died 
at Wilmington. The facts have, however, been recov- 

x See " Kapp's History of Immigration," and Broadhead's " History of 
New York." In the original Dutch documents, transcribed by the late 
Mr. Joseph Mickly, it is also stated that Minuit was a deacon of the Re- 
formed Church of Wesel. 



i6o 



HISTORIC MANUAL. 



ered from the Dutch records, and are thus given in an 
article on "The Founding of New Sweden," in the 
" Pennsylvania Magazine of History : " " On the return 
voyage Minuit visited the West Indian island of St. 
Christopher, and obtained a cargo of tobacco. He was 
already prepared to sail away, when he and his captain 
were invited to pay a visit to a Dutch ship which lay 
near by, named ' Het vliegende Hert.' (The Flying 
Deer). While the guests were on board the foreign 
vessel, there arose a violent hurricane, 1 such as occur 
in the West Indies every six or seven years.' All the 
ships in the roadstead, to the number of twenty, were 
driven out to sea; some lost their masts or were 
otherwise badly damaged, and some absolutely foun- 
dered. Among the latter, in all probability, was the 
ship in which Minuit was, for nothing more was seen of 
him or of that vessel." 

Such was the sad fate of the man who, in the absence 
of information to the contrary, may be regarded as the 
earliest pioneer of the German Reformed Church in the 
United States. The Swedish colony which he led was, 
of course, Lutheran, but there were many Germans and 
Hollanders in the country before it came under the 
dominion of the crown of England. "These," says the 
historian, Proud, "intermarried with the Swedes, and 
in course of time became one religious organization; 
but even at the time of Penn's arrival there was still a 
Reformed Dutch place of worship at New Castle." 



WILLIAM PENN'S MOTHER. 



161 



The mother of William Penn was, in her youth, a 
member of the Reformed Church. She was the daugh- 
ter of a merchant of Rotterdam, named Jasper, and is 
said to have been a woman of great strength of mind. 
Though after her marriage she conformed to the Church 
of England, her piety was of a type that was most usual 
in her native country. Her son was induced, by the 
cold formality of the Church of that period, to ally him- 
self with a sect which occupied the opposite extreme; 
but he always thankfully acknowledged his obligations 
to the early teachings of his mother. In his early 
manhood he visited France, and placed himself under 
the instruction of the celebrated Reformed theologian, 
Moses Amyrault. It is well known that the views of 
Penn were broader and less fanatical than those of the 
founders of the sect with which he became connected. 
May we not suppose that this fact was owing, in part, 
at least, to instruction derived from the sources we have 
indicated? 

EARLIEST REFORMED MINISTERS IN AMERICA. 

It was long supposed that either the Rev. George 
Michael Weiss, or the Rev. John Philip Boehm, was 
the earliest German Reformed minister in this country, 
and recent researches assigned priority to the latter. 
These men were probably the earliest Reformed minis- 
ters in Pennsylvania, and by their self-denying labors 
laid the foundations on which the Reformed Church 
in the United States is built. There were, however, 



1 62 



HISTORIC MANUAL. 



two ministers whose surnames were very similar, who 
labored at an earlier date, one to the north, and the 
other to the south of Pennsylvania. 

John Frederick Hager, a Reformed minister, accom- 
panied a body of 2,138 Palatines who, in May, 1709, 
arrived in London on their way to America. They 
were sent to New York by Queen Anne, and Hager 
ministered to the Reformed at East and West Camp, 
as Joshua Kocherthal did to the Lutherans. 1 He also 
visited and ministered to the Reformed who removed 
to the Schoharie and Mohawk settlements, and it is 
almost certain that he founded the German Reformed 
church of Schoharie. In Corwin's " Manual," " Hen- 
drick Hagar" is said to have been the pastor at Scho- 
harie and East and West Camp as early as 171 1, but 
this name is evidently erroneously written. Dr. Har- 
baugh quotes the fact from the diary of the celebrated 
Indian interpreter, Conrad Weiser, that the latter was 
married, November 22, 1720, in Schoharie, N. Y., by 
a Reformed minister named John Frederick Heger, but 
has no further information concerning him. We regret 
that so little is known of the career of this early min- 
ister; but if any one in the region in which he labored 

1 From a "List of Clergy Ordained for the American Colonies," pub- 
lished in the London "Notes and Queries," March, 1884, it appears 
that John Frederick Hager, "among the Palatines, New York,',' was 
ordained December 20, 1709. The rite was performed under the aus- 
pices of the Society for the Propagation of the Gospel, but no further 
particulars are given. 



EARLIEST REFORMED MINISTERS IN AMERICA. 1 63 

should interest himself in the matter, it ought certainly 
to be possible to discover more. 

Henry Hoeger, a Reformed minister, appears to have 
accompanied De Graffenried's Swiss colony, which, in 
17 10, founded New Berne, North Carolina. When the 
settlement had been scattered by the Tuscarora Indians, 
he accompanied about fifty of the survivors to Virginia, 
where they were employed by Governor Spottiswoode. 
A cotemporary document preserved in " Perry's Histor- 
ical Collections" relates "That there went out with the 
first twelve families one minister named Henry Hoeger, a 
very sober, honest man, of about 75 years of age. But he 
being likely to be past service in a short time, they have 
empowered Mr. Jacob Christofle Zollikoffer, of St. Gall in 
Switzerland, to go into Europe, there to obtain if possible 
some contributions from pious and charitable Christians 
toward the building of their church and the bringing 
over with him of a young German minister to assist the 
aforesaid Mr. Hoeger in the ministry of religion, and to 
succeed him when he shall die, and to get him ordained 
in England by the Right Reverend Bishop of London, 
and to bring over with him the Liturgy of the Church of 
England, translated into High Dutch, which they are 
desirous to use in the public worship. They also seek 
the support of a minister from the Venerable Society for 
the Propagation of the Gospel." 

These people, it is said, were subsequently organized 
into an Episcopal parish, with the reserved right to 
employ their own ministers, and on their own terms. 



\ 



CHAPTER II. 

Pennsylvania Pioneers — John Philip Boehm — George Michael 
Weis — John Henry Goetschius — John Bartholomew Rieger — 
Peter Henry Dorstius. 

It would not be easy to write a history of the Germans 
of Pennsylvania. The English colonies were composed 
in a great measure of companies whose sentiments were 
homogeneous, and who occupied extensive territories 
which they governed to suit themselves. The Ger- 
mans, on the other hand, had little in common except 
their language. They came over, not as colonies, but 
as individuals, seeking a refuge from oppression and 
misery, and desiring only to be permitted to earn an 
honest livelihood. When Governor Gordon expressed 
the fear that " the Germans might give Pennsylvania law 
and language," and when Archbishop Hering suggested 
that " they might, by making common cause with the 
French on the Ohio, drive the English out of the 
colony," they did not know the people of whom they 
spoke. They could not even understand the fact that 
the Germans were divided among themselves in such a 
manner as to render concerted action impossible. 

In order to form a proper conception of the state of 

affairs at this early period, it is necessary to remember, 

first of all, the broad distinction which then existed be- 

(164) 



EARLY CHURCHES. 1 65 

tween churches and sects. The sects were first in the 
field. Prominent among these were the Mennonites, but 
there were also Dunkers, Schwenkfelders, and sects 
which have now become extinct. Francis D. Pastorius, 
who has been immortalized by the poet Whittier, as 
"The Pennsylvania Pilgrim," and who is generally re- 
garded as the pioneer of the German emigration to 
America, was in Germany a mystic, and in America a 
Quaker. 

The "church-people" — Lutherans and Reformed — ap- 
peared on the scene, at a somewhat later period. They 
came from widely-separated regions, bringing with them 
sectional prejudices and peculiarities, and years passed 
before each of these denominations became a homo- 
geneous people. 

We fear it is now impossible to determine with accu- 
racy the time of the establishment of the earliest Ger- 
man Reformed church in Pennsylvania. It appears 
from the records of the 'Reformed Dutch church at 
Churchville, Bucks county — generally called in old 
records " Southampton " or " Neshaminy " — that the Rev. 
Paulus Van Vleck, who was then pastor of that con- 
gregation, organized a church at Whitemarsh on the 
4th of June, 17 10. This was, however, a Dutch church, 
and its historical connection with the German Re- 
formed church of Whitemarsh has not been established. 
The fact seems to be that the people, in various local- 
ities, met and organized congregations, without waiting 
for the appearance of regular ministers. The most 



HISTORIC MANUAL. 



intelligent man in the community was chosen to con- 
duct the services, which generally consisted in reading 
prayers from a European liturgy, and a sermon from 
some approved collection. It has been usual to regard 
the Skippack church 1 (now extinct), in Montgomery 
county, as the oldest Reformed church in Pennsyl- 
vania — though a strong plea has been advanced in 
favor of the church in Philadelphia — and to fix the 
date of its organization as 1726 or 1 727/ but it 
now appears that the true date must be sought at a 
somewhat earlier period. From an interesting memo- 
rial addressed, in 1 728, to the Classis of Amsterdam by 
the Reformed churches at Falkner Swamp, Skippack 
and Whitemarsh, it appears that the Rev. John Philip 
Boehm began preaching at these places at least as early 
as 1720. Within ten years of this date, nearly a dozen 
churches were founded, and it seems impossible to 
ascribe priority to any one of them. 

It may be well to give a brief sketch of the career 
of the ministers wfyo were first in the field, and who 
may therefore be regarded as the pioneers of the Re- 
formed Church in Pennsylvania. 

John Philip Boehm had been a schoolmaster in the 

1 Rev Paulus Van Vleck visited Skippack, May 29, 1710, and baptized 
ten children; but it does not appear that he organized a congregation. 

See Records of Neshaminy Church. 

2 The Reformed church on Race street, below Fourth, Philadelphia, 
was organized in 1 727. The elders then elected were Peter Lecolie, 
Johann Wilhelm Roerig, Heinrich Weller, and Georg Peter Hillengass. 



JOHN PHILIP BOEHM. l5? 

city of Worms, and having been persecuted by the 
Roman Catholics, had come to America, not later than 
1720. In the memorial to which we have referred, it 
is stated that shortly after his arrival he had been 
appointed " Reader," and had served in this capacity 
for five years. Then he was requested to assume the 
office of pastor, and accepted the call, as there was no 
one at hand who was so well qualified for the office. 

1 

At this time, it is said, his congregations were not 
aware of the irregularity of their course. For three 
years Boehm thus continued to serve the churches at 
Falkner Swamp, Skippack and Whitemarsh, without 
regular ordination. In the meantime, however, the 
Rev. Geo. Michael Weis had arrived in Pennsylvania, 
and, as the latter was recognized as a regularly ordained 
minister, there was a division among the people. Some 
adhered to their former pastor, while others insisted 
that he had no right to preach. Boehm himself was 
convinced of the irregularity of his course, and in 1728, 
his three congregations requested the Dutch Reformed 
churches of New York to ordain him. The matter was 
referred to the Classis of Amsterdam, and after consid- 
erable delay the request was granted, and Boehm was 
ordained, in New York, on the 23d of November, 1729, 
by Rev. Henricus Boel and Gualterius Du Bois. 
From this time forth Boehm continued in the most inti- 
mate relations with the Classis of Amsterdam, and 
Weiss stood by his side as a faithful coadjutor. 

Father Boehm resided in Whitpain township, Mont- 



i68 



HISTORIC MANUAL. 



gomery county, and is said to have preached for some 
time in his own house. From this assembly sprang the 
congregation which is now known as " Boehm's Church." 
He also preached in Philadelphia, and made extensive 
missionary journeys. While preaching in Philadelphia, 
he became involved in a controversy with Count Zinzen- 
dorf, and published several pamphlets. 

Though not highly educated, Mr. Boehm was not 
ignorant, as was sometimes intimated by his opponents. 
He was withal a man of extraordinary energy, and his 
extensive influence was fully recognized by the civil 
authorities. In consequence of the rapid increase in the 
value of certain lands which he had purchased he be- 
came very wealthy, but this fact did not in the least inter- 
fere with his work in extending the church. When 
Schlatter arrived, he found in him a faithful assistant, 
and he always refers to him with the most profound re- 
spect. Mr. Boehm died suddenly, on May 1st, 1749, 
after having on the previous day administered the Holy 
Supper to the Egypt congregation. 

George Michael Weis or Weiss was born about A. D. 
1700, at Stebbeck, in the valley of the Neckar, in Ger- 
many, and died about 1763, at New Goshenhoppen, 
Montgomery county, Pa. He was educated at Heidel- 
berg, and came to America as an ordained minister, in 
1727, in company with about four hundred colonists, 
most of whom appear to have been members of the Re- 
formed Church. He organized the Reformed Church of 
Philadelphia, and also preached at Skippack. 



GEORGE MICHAEL WEIS. 1 69 

In 1729 Mr. Weis went to Europe, in company with 
Elder Jacob Reiff, for the purpose of collecting money 
and good books for the Reformed Churches of Philadel- 
phia and Skippack. As it was somewhat doubtful 
whether Mr. Weis would return to America, the churches 
granted a power of attorney to Mr. Reiff, to receive all 
moneys and otherwise to conduct the mission according 
to his best judgment. On his return to America the 
latter delayed to make a settlement, and this led to a 
protracted suit in chancery. The matter was not finally 
arranged until after the arrival of Mr, Schlatter, who re- 
ceived from Mr. Reiff a balance of about six hundred and 
fifty dollars, after which he published a card expressing 
his entire confidence in Mr. Reiff s integrity. 

It is difficult, at this late date, to form a correct judg- 
ment on all the particulars of the " Reiff case." After 
having examined a large number of legal documents we 
may, however, venture to assert that, though Mr. Reiff 
may have been careless in keeping his accounts, there is 
no evidence of dishonesty. A part of the money col- 
lected was, perhaps imprudently, invested by him in 
merchandise which, he believed, could be sold to advan- 
tage in Philadelphia, for the benefit of the churches. In 
consequence of a series of mishaps, which we have no . 
room to relate, these goods were for several years de- 
tained in a British custom-house, and could be released 
only by the payment of a large sum for duties and stor- 
age. This detention naturally prevented an early settle- 
ment. We do not know the exact amount collected ; 



170 HISTORIC MANUAL. 

but Mr. Reiff's opponents did not charge him with hav- 
ing received more, at the utmost, than from fifteen hun- 
dred to two thousand dollars in our present money. As 
the churches had promised to pay all the expenses of the 
mission, and as Mr. Reiff also claimed credit for ^150, 
previously advanced by him towards the erection of the 
church at Skippack, it is evident that the sum remaining 
after these deductions were made, cannot have been very 

# 

large. The people had, however, heard exaggerated 
rumors concerning the amount collected, and it was diffi- 
cult to persuade them that the churches had received 
their dues. 

Mr. Weis returned to America in 173 1, leaving Mr. 
Reiff in Germany, where he remained one year longer. 
On his return, Mr. Weis settled among the Germans 
of New York, laboring chiefly in Schoharie and Dutch- 
ess counties. In 1746 he was compelled to flee, in 
consequence of Indian depredations, and found a ref- 
uge in Pennsylvania. Here he took charge of the con- 
gregations of Old and New Goshenhoppen and Great 
Swamp, where he labored faithfully until his death. 

John Henry Goetschius (or Goetschy) was a native 
of Zurich, in Switzerland. Concerning his personal 
history, we know very little. He was, however, care- 
ful to provide the churches which he served with con- 
gregational records, in which his name has been pre- 
served. 

In 173 1, he was pastor at New Goshenhoppen, and 
entered . on the title-page of the church record the 



JOHN HENRY GOETSCHIUS. IJl 

names of the congregations which he simultaneously 
served, viz., Skippack, Old Goshenhoppen, New Gosh- 
enhoppen, Swamp, Saucon, Egypt, Macedonia, Mosil- 
lem, Oley, Bern and Tulpehocken. What an enormous 
diocese! In the region which he occupied, there are 
at present, probably, more than fifty Reformed ministers. 

In 1737, Goetschius was ordained, for convenience 
sake, by the Presbyterian Synod of Philadelphia. He 
had previously, it seems, been what was known as a 
candidatus, though with the right to administer the 
sacraments. In 1739, his name disappears from the 
records, and it was supposed by Dr. Harbaugh that 
he must have died about this time. 

The late Prof. I. D. Rupp, however, once informed 
us that he had documents by means of which his his- 
tory could be traced much further. Goetschius, he 
said, returned to Europe, and a few years later came a 
second time to America, bringing his family with him. 
He had a son, John Henry, who came to this country, 
and was for many years pastor at Hackensack, N. J. 
Another son, John Mauritius, was at first a physician, 
but subsequently became pastor of the German Re- 
formed church of Schoharie, N. Y. The elder Goet- 
schius, after his return to America, settled on Long 
Island, and remained there for several years. The 

1 According to Corwin's "Manual," John Henry Goetschius, Jr., was 
born in 17 18, at Liguria, Switzerland. If this date is correct, he was 
but thirteen years old when his father began to labor in Pennsylvania. 
Liguria, we presume, is a misprint for Tiguria, the Latin name of Zurich. 



1/2 HISTORIC MANUAL. 

time of his death is unknown. Several of his descend- 
ants have been ministers of the Reformed (Dutch) 
Church. 

John Bartholomew Rieger was born in the Palatinate, 
in 1707, and died at Lancaster, Pa., in 1769. He was 
an educated physician, who had studied at Heidelberg. 
The time and place of his ordination are now unknown, 
but he was one of the earliest pastors of the church at 
Lancaster, and was present at the organization of the 
first German Reformed Synod held in this country. 
Very little is known concerning his personal career, 
but he was the founder of many churches in Lancas- 
ter and Lebanon counties. 1 

x The following communication appears in Christopher Saur's paper 
for September 16, 1750: 

Warning from Lancaster. 

Ministers of unstained character, coming to Pennsylvania with proper 
testimonials and good intentions, are welcome. The Lord has provided 
work and bread for them in this country. 

On the contrary, the following is generally the fate of vagabond priests 
in Pennsylvania: They are to wise men of the world a laughing-stock; 
to wise Christians an abomination; and to those who receive them a 
burden and a curse — the special delight of Satan. 

We warn all well-disposed church-people to beware, because among 
the multitude of recent immigrants there are some degraded men, deposed 
babblers, who come hither because they imagine the people are stupid, 
ministers few in number, and the Church without a "fence," i. e. without 
a bishop; and that therefore there is no one who can call them to account, 
or say: Papa, quid facts ? that is, " Reverend sir, what are you doing?" 

Whoever has by his evil conduct become useless to the Church in 
Europe, and has therefore been deprived of his office and subsistence, 
can do no good by assuming a pastorate in America. 



PETER HENRY DORSTIUS. 1 73 

Peter Henry Dorstins was from about 1731 to 1748, 
pastor of the only Dutch Reformed charge in Pennsyl- 
vania. It was situated on the Neshaminy, in Bucks 
county, and was generally called Southampton. He 
married Jane Hogeland, a daughter of Derrick Hoge- 
land, and had three children. In consequence of his 
proximity to the German churches, he was directed 
to exercise supervision over them, and to report to 
the Church of Holland. On September 23, 1740, he 
visited the Lower Saucon church, and there baptized 

It is evident that where such men raise their hearths and altars, there 
come dissatisfaction, mockery, envy, hatred and contention among peo- 
ple who had previously lived together in peace and harmony. 

The Reformed congregation in Lancaster has experienced all this, and 
by too readily admitting to the sacred office such deposed and excom- 
municated men, has alienated the flower of its membership (that is, it has 
disgraced itself), thus losing the support of men who might in their 
measure have proved as salt to the entire community. 

May the Lord Jesus Christ grant to our poor people and their dear 
children preachers and teachers according to his own heart ! 

Possibly more hereafter. Let not this be unkindly interpreted. 

J. B. RlEGER, Ref. Minister and President of Coetus. 

In a communication to the same paper, October 1 6, 1 750, Mr. Rieger 
reminds those who oppose the exercise of discipline in the Reformed 
churches, that the duty of the Church is defined in the Heidelberg Cat- 
echism, which declares in unmistakable language that the ungodly are 
not to be admitted to the table of the Lord. This is the earliest formal 
recognition of the authority of the Heidelberg Catechism by a German 
Reformed minister of this country, which we remember to have seen. 

Under date of January 2, 1750, Mr. Rieger contributes some verses 
to the same periodical, which may perhaps be regarded as the earnest 
poem published by a German Reformed minister in this country. 



174 HISTORIC MANUAL. 

several children belonging to members of the Egypt 
congregation. In the record of the latter church, he 
is called " Herr Inspektor 1 Peter Heinrich Torschius." 
Misled by this erroneous orthography, Dr. Harbaugh 
renders the name " Torsihius," and this name wrongly 
appears in several lists of deceased ministers. 

In 1743, Dorstius was made the bearer of a highly 
important letter from the Synods of Holland, to the 
Presbyterian Synod of Philadelphia, inquiring whether 
it would be practicable to consolidate the Presbyterians, 
Dutch Reformed and German Reformed, in America, 
into a single body. In their reply, the Presbyterians 
tacitly declined to enter into such a union, but "de- 
clared their willingness to unite with the Reformed in 
all efforts to promote the common interests of religion." 

Dorstius was not present at the organization of the 
Synod, but sent a letter of sympathy. The fact is, he 
was breaking down, physically and morally. 2 He with- 
drew from his pastoral charge in 1748, and probably 
died soon afterwards. In 1755, the Coetus made an 
appropriation for the relLf of his widow. 

1 This title seems to indicate that Dorstius was recognized as " Mis- 
sionary Superintendent," in consequence of his commission from the 
Church of Holland. This office was subsequently held by Weis and 
Schlatter. 

l See "Pennsylvania Gazette" for June 9th and June 16, 1748, pre- 
served in the Philadelphia Library. 



CHAPTER III. 

John Peter Miller — Tulpehocken — The Dunkers — Cunrad Beis- 
sel and " The Ephrata Brethren'" — BeisseVs Visit to Tulpe- 
hocken — Miller as a Monk. 

Near the little village of Ephrata, in Lancaster 
county, Pennsylvania, there may still be seen a cluster 
of ancient edifices, which are all that remain of the 
once celebrated cloister of the " Order of the Solitary." 
In the adjacent church-yard rest the remains of a man 
who was once a Reformed minister, but who turned 
aside to become a member and leader of that mystical 
and fanatical brotherhood. 

John Peter Miller was born in the district of Lau- 
tern, in the Palatinate, in the year 1 710. He was edu- 
cated at Heidelberg, where Weis and Rieger were his 
fellow-students. In 1730 he came to America under 
the auspices of the church authorities of Heidelberg. 
He was probably what would now be called a Licen- 
tiate, but was too young to receive ordination. As 
there was no ecclesiastical body in the Reformed 
Church of this country which could confer this rite, 
he was ordained soon after his arrival by the Presby- 
terian Synod of Philadelphia. The Rev. Jedediah An- 
drews, a member of the latter body, has left on record 

his impression of Miller's extraordinary scholarship. 

( 175) 



I76 HISTORIC MANUAL. 

" He speaks Latin," he says, " as well as we do our 
vernacular tongue." 

TULPEHOCKEN. 

In 1 73 1 Miller became pastor of the Reformed church 
at Tulpehocken. This was then a somewhat isolated 
region, which had been settled in a very curious man- 
ner. The pioneers had not come from the east, but 
from the North. They were some of the people who, 
about 1709, had settled in the colony of New York, 
at the invitation of Queen Anne. 

Ignorant of the language and ways of the country, 
they had, in New York, become the prey of dishonest 
men in high station, and a great part of the lands 
which they had rendered fertile by their toil was 
taken from them on the pretext of some informality 
in the title. Having retaliated by beating the officers 
of the crown, who were sent to dispossess them, they 
had rendered themselves liable to indictment. At this 
time they received an invitation from Governor Keith 
to settle in Pennsylvania, and a company of them 
entered the wilderness in search of their future home. 
Reaching the Susquehanna, they built rafts, and on 
them descended that magnificent river until they 
reached the mouth of the Swatara. Ascending the 
latter stream, they came to the beautiful region which 
was known by the Indian name of Tulpehocken. 

For four years, Miller preached to the Reformed 
people of this place. We have no particulars concern- 
ing his ministry, but no doubt he met with many dis- 



THE DUNKERS. 1 77 

couragements. In the meantime a mystical brother- 
hood had established itself at Ephrata, and offered 
peace to all who withdrew from the world, to serve 
the Lord in silence and hope. Concerning the sin- 
cerity of these people, there could be no doubt. They 
had voluntarily renounced all worldly ambition, and 
had submitted themselves to a monastic rule which, 
for strictness, could hardly be equalled in the Church 
of Rome. It is more than probable that Miller was 
familiar, before he came to America, with the religious 
movements which had finally resulted in this phenom- 
enon, and had been to some extent influenced by 
them. We can therefore understand how it was, that 
when he was brought into communication with the 
" Ephrata Brethren," he was drawn to them by an 
irresistible influence, so that, renouncing his career of 
active usefulness, he determined to spend his life in 
the retirement of the cloister. 

The Ephrata society is known to have been an off- 
shoot of the sect which is called by its members 
"Brethren," or "German Baptists," but is more gen- 
erally known as "Dunkers." This body in some re- 
spects so closely resembles the Mennonites, that cer- 
tain writers have taken it for granted that they must 
be derived from them; but this is a mistake, as will 
become evident when we briefly consider their history. 

THE DUNKERS. 

At the beginning of the last century the laws against 

12 



178 HISTORIC MANUAL. 

the Separatists were still rigidly enforced in the greater 
part of Germany. Their meetings were consequently 
held in obscure places. In forests or ruined castles 
they met in secret to hear the doctrines which were 
forbidden by the State. Such circumstances had a 
natural tendency to encourage mystery and fanaticism. 
Teachers appeared who claimed to be divinely inspired, 
and who perhaps unconsciously clothed their platitudes 
in mysterious language. The great master of the 
mystics of the seventeenth century had been Jacob 
Boehme, who is sometimes called "the insoired shoe- 
maker of Gorlitz." His writings — and especially his 
" Morgenrothe" — were well suited to the taste of their 
age, and were studied by learned and unlearned. To 
many of the Separatists they came with all the force 
of a divine revelation, and they unhesitatingly accepted 
them as a key and commentary to the sacred Scrip- 
tures. Though the disciples could not fathom the 
meaning of the master, they had at least the con- 
sciousness of standing on the verge of a great mys- 
tery, and imagined that through the darkness they 
could catch glimpses of the "morning-redness" that 
heralded the everlasting day. 

In various places throughout Germany, and in other 
countries, circles were formed for the study of the 
Word of God with the aid afforded by the writings of 
Boehme. The most important of these was the "Phil- 
adelphian Society," which, in time, became the fruit- 
ful mother of sects. Among the latter, we may men- 



* 



THE MYSTICS. 1/9 

tion the "Inspired" {die Inspirirten) , Ronsdorfers, Eller- 
ians, and others, which were subsequently transplanted 
to Pennsylvania, but failed to grow on unaccustomed 
soil. All these sects regarded their leaders as directly 
inspired, or illuminated by the Holy Spirit. 

The increasing tendency towards sectarianism at- 
tracted the attention of the civil authorities, and in sev- 
eral countries decrees of banishment were issued against 
"the mystics." It happened, however, that there were 
several small districts where the ruling families sym- 
pathized with them, and here they found a refuge. 
The most important of these places was Witgenstein, 
which consisted of two districts — Sayn-Witgenstein- 
Witgenstein and Sayn-Witgenstein-Berleburg — which 
were governed by branches of the same noble family. 
They are now united, and form the district of Witgen- 
stein, in the Prussian province of Westphalia. The 
capital of the former district was Laasphe, and of the 
latter Berleburg. In the former were the villages of 
Sassamanshausen, Schwarzenau on the Eder, and ElhofT, 
which became celebrated in the religious annals of the 
last century. 

Count Henry Albert, of Sayn-Witgenstein-Witgen- 
stein, who ruled from 1698 to 1724, was a member of 
the Philadelphian society, and became the patron of 
sectarians of every kind. He had three sisters who 
went so far as to renounce their rank and to devote 
themselves to mystical studies. The Berleburg family 
was no less fanatical. The Countess Hedwig Sophia 



i So 



HISTORIC MANUAL. 



gathered around her the company of men who pub- 
lished the " Berleburg Bible," in eight folio volumes, 
which is a real storehouse of the German mysticism of 
the last century. 

Count Carl Gustav, a brother of Count Henry Albert, 
disapproved of the mysticism of his relatives. In for- 
mally denouncing them to the imperial authorities, he 
said: "They live in contempt of the Holy Sacraments, 
denounce the regular ministry, overturn all human and 
divine order, and seem ready to play once more the 
drama of John of Leyden, Knipperdolling, and Thomas 
Miinzer." 

The religious condition of Witgenstein at this period 
must have been pitiable. As the ruling family had 
repudiated the Reformed faith, it was not to be ex- 
pected that the people should remain faithful. Relig- 
ious fanatics came streaming in from every direction, 
each one preaching his own peculiar heresy. Many of 
these declared the glories of celibacy, and there were 
hermitages all over the land. Most eloquent of all 
the mystics was E. C. Hochman von Hochenau, whose 
preaching was everywhere attended by multitudes whom 
he earnestly exhorted to study the Scriptures. From 
the fact that he publicly declared that "at the Refor- 
mation the great Babel had not been destroyed, but 
had only broken into three heads" — by which he 
meant the Catholic, Lutheran, and Reformed Churches 
— it must have been easy to discern the result of 
studies pursued under the influence of his teachings. 



CONRAD BEISSEL. 



181 



In 1708, eight persons, of whom the most promi- 
nent was a miller named Alexander Mack, formed a 
society for the study of the Bible. Having come to 
the conclusion that they ought to be baptized by 
three-fold immersion, they baptized each other in the 
Eder at Schwarzenau. The society increased rapidly, 
and a second congregation was founded at Marien- 
born. The latter body subsequently removed to Cre- 
feld, and in 17 19 emigrated to Pennsylvania. Here 
they prospered, and as the government of Witgenstein 
had changed, the mother congregation of Schwarzenau 
followed them in 1729. The whole sect of " Dunkers," 
or " Dompelars," was in this way transplanted to 
America. 

The "Brethren" now expected to enjoy peace and 
quiet, but the settlement was hardly effected before 
it was disturbed by a violent controversy. The man 
who caused the disturbance was a remarkable character, 
and his career is worthy of special attention. 

CONRAD BEISSEL 

was born in 1690, in the village of Eberbach, in the 
Palatinate. His father died before his birth, and his 
mother when he was eight years old. We know but 
little concerning his early life, except that he learned 
the trade of a baker, and that his master taught him 
to play the violin. He became a good musician, and 
wrote verse with extraordinary facility. From his early 
youth he believed that he was not born for common 



182 



HISTORIC MANUAL. 



things, and seems to have exerted an extraordinary 
influence on his companions. As the Reformed Church, 
in which he had been brought up, failed to furnish a 
field for his peculiar genius, he turned to the mystics, 
and without becoming identified with any one of the 
sects, became more mystical than his teachers. Disap- 
pointed with the reception which was accorded to his 
message in the fatherland, he sailed to America in 
1720, and spent a year in Germantown, working for 
Peter Becker, who was the preacher of the Dunker 
congregation of that place. Then he went to Lancas- 
ter county in company with a friend, and built a hut 
in which they lived for some time in voluntary pov- 
erty and privation. At this time he visited the Labad- 
ist convent at Bohemia Manor, Maryland, and seems 
to have studied the rules of its peculiar life. In 1724 
a little company of Dunkers, led by Beissel's old em- 
ployer, Peter Becker, came to Lancaster county on a 
missionary expedition. At first Beissel was doubtful 
whether he ought to be baptized by a man whom he 
regarded as so greatly inferior to himself, but he finally 
determined to allow Becker "to become his John the 
Baptist." Almost immediately after the baptism, it was 
discovered that there were doctrinal differences which 
ought to have been previously discussed. Beissel with 
his followers formed themselves into a separate congre- 
gation, and were popularly known as the "New Dun- 
kers." He published a book, in which he advocated 
the observance of the Old Testament Sabbath, instead 



CONRAD BEISSEL. I 83 

of Sunday, and the schism soon became complete. In 
all the congregations, however, Beissel had his adher- 
ents, who were generally intelligent members, and 
these in many instances hastened to place themselves 
under his special direction. They at first encamped 
around the dwelling of the master, and subsequently 
built houses there in order that they might constantly 
enjoy the blessing of his presence. 

In 1732 they adopted a conventual rule, and began 
the erection of monastic buildings. They assumed the 
garb of Capuchin monks, but the rule was stricter 
than those of the Roman Catholic orders. All day 
long they labored unceasingly, and at night their bed 
was a rough bench, and their only pillow a wooden 
billet. The master had not studied monasticism in vain. 
He had organized a society which had no will but his 
own, and for a time he ruled it with a rod of iron. 

Not all of the sect were members of the order. 
Those who were not supposed to be sufficiently illu- 
minated to embrace the celibate life, were permitted 
to dwell with their families in the neighborhood, and 
it is said that nearly all the land within three or four 
miles of the . convent was owned by Beissel's adher- 
ents. The congregation, which at one time numbered 
more than three hundred, was divided into four dis- 
tricts — Massa, Hebron, Zohar, and Cades — and the 
members voluntarily submitted to as many rules of the 
brotherhood as were practicable without becoming in- 
mates of the monastery. 



184 HISTORIC MANUAL. 

beissel's VISIT TO TULPEHOCKEN. 

Though the master was not himself a highly edu- 
cated man, he was very desirous of drawing into his 
net a few thoroughly trained theologians. This would 
not only be flattering to his personal vanity, but would 
enable him to extend the influence of his order. At 
first he tried hard to win Rev. J. B. Rieger, the Re- 
formed pastor in Lancaster, but his hopes were disap- 
pointed when he heard that Rieger had taken a wife. 
"O, Lord," he exclaimed, "Thou sufferest them to 
spoil in my very hands." Then he directed his atten- 
tion to the young pastor of Tulpehocken. He deter- 
mined to pay him a visit, and Miller, it is said, re- 
ceived him "as an angel of the Lord." The visit was 
returned, and finally Miller was immersed, and became 
a member of the Brotherhood. Beissel also made other 
converts in Tulpehocken, among whom were Conrad 
Weiser and three elders of the Reformed church. 
Weiser soon disagreed with the " Brethren," and with- 
drew from them, but Miller, after living a short time 
as a hermit in Tulpehocken, became the most active 
member of the fraternity. 

MILLER AS A MONK. 

From the time when Miller entered the Ephrata 
brotherhood, he seems to have submitted implicitly to 
his spiritual director, Conrad Beissel. The latter there- 
fore regarded him as a precious instrument. It was 
through his influence, that after the defection of the 



MILLER AS A MONK. 1 85 

first prior, Israel Eckerlin, Miller was chosen to that 
responsible office. Though at first, through excessive 
modesty, he declined the position, he was soon re- 
elected, and from that time he directed the secular 
business of the society. Beissel, in the meantime, 
dwelt apart from the brethren, and was supposed to 
devote his time to spiritual contemplation. 

After the death of Beissel in 1768, Miller, or "Brother 
Jabez," as he was called in monastic life, became the 
head of the order. There can be no doubt, that to 
him was principally due the extraordinary activity dis- 
played by its members. They practiced many trades, 
and owned several grist-mills, a saw-mill, paper-mill, 
oil-mill, fulling-mill, and we believe, a type-foundry. 
Their literary activity was remarkable, and they pub- 
lished many books, which are now regarded as among 
the rarest issues of the American press. Among these 
was the celebrated " Martyr-Book," which was trans- 
lated by Miller from Dutch into German, and which 
was by far the largest volume printed in this country 
before the Revolution. 

Miller maintained an extensive correspondence with 
eminent men in Europe and America, and was known 
and respected by the civil authorities. It is said that 
during the Revolution he interceded with General 
Washington for the life of a bitter enemy who had 
given aid to the British, and secured his pardon. 

On a tomb-stone at Ephrata, there is a half-obliterated 
German inscription, of which the following is a translation : 



HISTORIC MANUAL. 



" Here lies buried Peter Miller, born in Oberamt 
Lantern, in the Electoral Palatinate; came to America 
as a Reformed preacher in the year 1730; was bap- 
tized by the Community at Ephrata in the year 1735, 
and named Brother Jabez; he was also afterwards a 
teacher until his end. He fell asleep on the 25th of 
September, 1796, at the age of eighty-six years and 
nine months." 

As we -recently stood by his solitary grave, we could 
not help regretting that this eminent man was lost to 
the Reformed Church. If he had remained faithful, his 
scholarship and energy might have enabled him to 
accomplish a glorious work. It might have been his 
privilege to organize the Reformed Church of this 
country, and to direct, in great measure, the course of 
its subsequent history. No doubt it was easier to 
seek a refuge in the cloister, than to grapple with the 
difficulties that confronted him; but flight is always 
the refuge of the coward. With all his learning he 
must have been a weak man. Otherwise he would 
neither have become the willing slave of a religious 
charlatan, nor have exchanged the pure doctrines of 
the Reformation for the vague mysticism of a fanati- 
cal dreamer. 

Before the death of Miller, the "Order of the Soli- 
tary " had commenced to decline, and a few years later 
it practically ceased to exist. In 1814 the property was 
legally transferred to the society of "The German 
Seventh-day Baptists," which now numbers considerably 



MILLER AS A MONK. 1 87 

less than fifty members. Even these are divided into 
two parties, who are engaged in litigation for the control 
of the property. The end cannot be far distant. 

The reasons for the downfall of the Ephrata broth- 
erhood are not hard to determine. Its European re- 
sources had dried up, and celibacy prevented a younger 
generation from taking the place of those who passed 
away. The society was entirely separated from the 
general life of the Church. A branch that is severed 
from the stem may put forth an abundance of foliage, 
but it has no root, and must finally wither away. 



CHAPTER IV. 

" The Congregation of God in the Spirit" — Antes — Bechtel— 
Brandmiller — Ranch — Lischy. 

In speaking of the condition of the Presbyterian 
Church in America during the last century, Dr. Sprague 
reminds us, in his " Annals," that we cannot properly 
understand it without remembering that there were 
almost from the beginning two parties, which differed 
widely as to their views of church polity. These were 
respectively known as the "Old Side" and the "New 
Side." The former laid great stress on purity of doc- 
trine; it insisted on the strict observance of law and 
order, and regarded a thorough education as essen- 
tial to ministerial efficiency. The latter, though it 
included manv learned men, was inclined to relax the 
ancient rules by admitting to the ministry pious men 
who had not enjoyed the advantages of a systematic 
education. Deeply impressed with the deplorable re- 
ligious condition of the people, the latter party would 
gladly have sent forth a multitude of evangelists, in 
the hope of thus winning them for the cause of Christ. 
Naturally they were somewhat impatient of the re- 
straints imposed upon them by the existing order; 
and though, in most instances, they held to the ancient 

confessions of the Church, it was evident that they 

(188) 



THE CONGREGATION OF GOD IN THE SPIRIT. 1 89 

regarded the doctrinal side as of much less importance 
than the practical. 

Of course there were dangers on both sides. On 
the one hand was formalism, on the other fanaticism. 
It was difficult to steer between these dangers, and 
the best men sometimes fell into one or the other 
extreme. 

The condition of the Reformed Church a few years 
later was analogous to that of the Presbyterian. In 
some respects, indeed, these differences were more 
strongly marked in the former Church than in the lat- 
ter. The early Presbyterians were mostly Scotch or 
Irish, so that their social life and early training had 
been very similar. The Reformed people, on the con- 
trary, came from many countries, and had naturally 
brought with them a large number of local peculiarities. 
These were not less evident among the ministry than 
among the people. In the Fatherland there had been 
schools of theology by scores, and. their peculiar feat- 
ures had impressed themselves upon their disciples. 
Thus, it is evident that ministers who came from dis- 
tricts in which Pietism had been prevalent, were in- 
clined to what may be denominated the " New Side," 
while others who in their own way were no less earn- 
est and devoted, regarded the preservation of the purity 
of Christian doctrine as the highest function of the 
ministrv. 

When Boehm and Weis placed themselves under 
the protection of the Church of Holland, and formally 



I9O HISTORIC MANUAL. 

recognized its symbols of faith, their course did not 
command the universal approval of the Reformed peo- 
ple of Pennsylvania. It was believed by many that 
the Dutch synods would insist on a rigid adherence 
to the Belgic confession and the Articles of Dordrecht. 
This dissatisfied element, which might have been called 
the " New Side," was principally influenced by those 
who were active in the organization of the " Congre- 
gation of God in the Spirit." 

The religious condition of the German people of 
Pennsylvania was deplorable. The wildest forms of 
fanaticism were rampant, while the great body of the 
people, disgusted by these extravagancies, and desti- 
tute of proper means of religious instruction, was fast 
falling into a condition of hopeless irreligion and un- 
belief. 

It is not surprising that under these circumstances 
some of the best of the Germans should have looked 
around for some means of promoting unity among 
Christians, and thus presenting a strong front to the 
attacks of the enemy. As early as 1738 John Adam 
Gruber, of Oley, had issued an address calling for 
some sort of union. Gruber was, however, a member 
of the sect of " the Inspired," and the people were not 
disposed to accept him as a leader. The idea was 
then taken up by Henry Antes, and under his leader- 
ship it for a while promised to become a powerful 
movement in the direction of Christian unity. 

Antes was certainly a remarkable man. Descended 



HENRY ANTES. 1 9 1 

from an eminent family in Europe, he had come to 
America with his parents in early manhood. " In ap- 
pearance and dress," says one of his descendants, "he 
was an enormous German farmer, and in language 
and manners a courtier of the a7icien regime!' He was 
a miller and a millwright, but soon became an active 
man of business. " His services," says Mr. H. S. Dot- 
terer, in a valuable series of articles on his career, 
"were called into requisition in the selection of lands, 
the negotiation of purchases, the drawing of wills, and 
the settlement of estates. His prudence and integrity 
in the performance of duties requiring acquaintance 
with business formalities and knowledge of financial 
matters were recognized throughout the then limited 
bounds of the inhabited parts of the province." 

Antes entered . into religious affairs with characteris- 
tic energy and enthusiasm. In 1736 we find him min- 
istering to the Reformed people of Oley. It is not 
certain that he preached at this time, but he went from 
house to house and led the people in singing and 
prayer. In the same year he made the acquaintance 
of the celebrated Moravian missionary, Spangenberg, 
who was staying at the house of Christopher Wiegner, 
in Skippack. At that old Schwenkfelder homestead 
he frequently met a company of godly men, represent- 
ing many forms of faith, who were all earnest in the 
promotion of the kingdom of God. For a while he 
continued to hold his membership in the Reformed 
church at Falkner Swamp, but the time came when 



I92 HISTORIC MANUAL. 

Boehm and Antes could no longer agree. Boehm, 
however, said of him, in the midst of the subsequent 
controversy: "So far as Henry Antes and myself are 
concerned, he knows full well how our hearts were 
formerly bound together in a cordial love for the divine 
truth of our Reformed teachings. This love, for my 
part, I have not forgotten, and although I have been 
deeply wounded by him, I shall never forget to beseech 
the Almighty in my prayers, to bring him, together 
with all the erring ones, by the power of the Holy 
Ghost, back to the right." 

When the Reverend George Whitefield, the greatest 
revival preacher of modern times, visited Pennsylvania, 
in 1740, he was entertained at the house of Antes, and 
preached there to a great multitude of people. The 
Moravian bishop, Petrus Boehler, preached in German 
on the same occasion. Thus Methodists and Morav- 
ians fraternized at the home of "the pious Reformed 
man of Frederick township." 

When Count Zinzendorf arrived in Pennsylvania, in 
1 741, Antes was among the first to welcome him. To 
him, he presented his plan of promoting unity among 
the churches. It is said that the Count did not at first 
fully approve of it, possibly anticipating that it might 
result in the establishment of a body that would be 
unfavorable to the Unity of the Brethren. He there- 
fore gave his consent to the enterprise rather reluct- 
antly, but soon became its leading spirit. In Decem- 
ber, 1741, Antes issued a call for a meeting of "those 



HENRY ANTES. I93 

who could give a reason for the faith that was in 
them," to be held in Germantown, on New Year's 
Day. This meeting was followed, during the succeed- 
ing years, by six others. The plan of union elab- 
orated at these meetings was called " The Congrega- 
tion of God in the Spirit." It was founded in strict 
accordance with Zinzendorf's theory of Tropes, accord- 
ing to which every one might retain his denomina- 
tional peculiarities, while at the same time he stood 
in connection with a higher unity. There was, for 
instance, no intention of destroying the Lutherans, Re- 
formed, or Mennonites, as religious denominations, but 
they were to be united by means of the confederation 
of those who had reached the highest grade of spir- 
itual perception. Though the fact was rather implied 
than expressed, the Moravians were to be the control- 
ling power in the whole movement. Zinzendorf had 
no idea of establishing a sect, but to him it appeared 
beautiful that there should be within the Church a 
community of elect souls who would more and more 
withdraw themselves from worldly affairs to live a life 
like that of the angels in heaven. 

At first it seemed as though this well-meant move- 
ment would prove successful. Many excellent men 
welcomed it, and Zinzendorf and his coadjutors pro- 
ceeded to ordain ministers for the Lutheran and Re- 
formed Churches. They presumed to do this for the 
Reformed Church by virtue of authority given them 

by the Reformed antistes (or bishop) Jablonsky, of 
13 



194 HISTORIC MANUAL. 

i 

Berlin, who was also a bishop of the ancient Mora- 
vian community. In this way they ordained, as Re- 
formed ministers, Henry Antes, John Bechtel, John 
Brandmiller, Christian Henry Rauch, Jacob Lischy, 
and possibly others. As the confessional basis of its 
Reformed churches, the " Congregation " laid down the 
Decrees of the Synod of Berne. Bechtel prepared and 
published a catechism which claimed to be founded on 
these decrees, and which was intended to supplant the 
Heidelberg Catechism. Then there came a time of 
fierce conflict. Zinzendorf and Boehm engaged in a 
controversy which was too bitter to be creditable to 
either party. The Reformed congregations were ex- 
cited, and refused to be served by ministers who stood 
in the *' Unity." Gradually most of these ministers, 
with some of their members, withdrew from the Re- 
formed Church and fully identified themselves with the 
Moravians. Antes was for some time a resident of Beth- 
lehem, but finally became dissatisfied and returned to 
his farm in Frederick township, Montgomery county, 
where he died in 1755. It is not known whether he ever 
renewed his relations with the Church of his fathers. 
Some of his children were Reformed, and others Mora- 
vian. Bechtel, Brandmiller, Rauch and other ministers 
became fully identified with the Moravian Church. 
Lischy remained a while in the Reformed Church, and 
preached in York county. Always impatient of the 
restraints of law and order, he was accused of moral 
delinquency and became independent of all ecclesiastical 



JACOB LISCHY. 1 95 

connections. Finally, when the Reformed and Lutheran 
Churches were severally consolidated by the labors of 
Muhlenberg and Schlatter, the last vestiges of the " Con- 
gregation " were entirely swept away. 

It is not hard to determine the reasons for the failure 
of this well-meant scheme. Apart from other grounds, it 
is evident that, whatever may have been its original 
motives, it was in its subsequent development entirely 
foreign to the spirit of the Reformed and Lutheran 
Churches. And yet who will say that it did not accom- 
plish an important purpose ? In that dark and dreary 
time even this shaking of the dry bones was in itself a 
promise of the coming resurrection. 



CHAPTER V. 

Michael Schlatter — Birth and Education — Sent to America by 
the Synods of Holland — Pastor i7i Philadelphia — Missionary 
Journeys — The Organization of the Coetus — The Rival Con- 
gregation in Philadelphia — Schlatter s Mission to Europe — The 
Charity Schools. — Later Years — The Character of his Work. 

The arrival of Michael Schlatter in America, on the 
ist of August, 1746, was an important event in the 
history of the Church. Hitherto the scattered Re- 
formed congregations had been in a lamentable state 
of confusion. A few congregations in eastern Penn- 
sylvania recognized the authority of the Church of 
Holland, but there was practically no bond of union 
between them. The mission of Weis and Reiff had 
called attention to their miserable condition, but had 
not been instrumental in relieving it. The Synods of 
Holland, therefore, regarded themselves as fortunate in 
being able to secure the services of a worthy Swiss 
minister to take charge of their missionary work in 
America, and thus to bring order out of the existing 
chaos. 

Michael Schlatter was born in St. Gall, Switzerland, 
October 8, 1685. He was respectably connected, being 
related through his mother with the celebrated Zolli- 
kofer family. In his youth he enjoyed excellent edu- 
cational advantages, but seems to have been by nature 

(196) 



THE MISSION TO AMERICA. I97 

better suited to be a pioneer than a scholastic recluse. 
After completing his course in the university, he was 
for some time a teacher in Holland, where he was 




SCHLATTER'S COAT OF ARMS AND SIGNATURE. 

ordained to the ministry, and then successively served 
as assistant minister at several places in his native land. 

HIS MISSION TO AMERICA. 

During his residence in Holland, Schlatter had 
become familiar with the language of the country, and 
had no doubt made many friends. 1 When the Synods 

1 At this time he began to write his name "Slatter," after the Dutch 
fashion, and this orthography he retained until his relations with the 
Dutch synods were terminated. A signature in possession of the author, 
dated 1767, is written "Schlatter." 



I98 HISTORIC MANUAL. 

of Holland, in 1746, sought a successor to Dorstius 
and Weis, as Superintendent of Missions in Pennsyl- 
vania, it was but natural that they should remember 
the young Swiss minister who appeared so well suited 
to this peculiar work. He responded to their invi- 
tation with alacrity, and on the 1st of June, 1746, 
sailed from Amsterdam for his field of labor. After a 
voyage of exactly two months, during which he nar- 
rowly escaped shipwreck on Cape Sable, he arrived at 
Boston on the 1st of August, where he was kindly 
entertained by the Honorable I. Wendel, an eminent 
Holland merchant. 

Full of enthusiasm, Schlatter rested only four days at 
Boston, and then started on his journey by land to Phila- 
delphia. In New York he was very kindly received, but 
after spending a few weeks with his Dutch brethren he 
hastened on to his destination. On the 6th of Septem- 
ber he arrived in Philadelphia, where the Reformed peo- 
ple received him with great rejoicing. It was not his in- 
tention at first to become a settled pastor ; but the need 
of ministers was so great that, within a few months of his 
arrival, he was induced to accept a call from the Re- 
formed Churches of Philadelphia and Germantown. He 
refused, however, to accept any salary for the first year, 
" in order," he says, " that by deeds I might convince 
them that I did not serve them merely for the sake of 
my bread." 

MISSIONARY JOURNEYS. 

During this period Schlatter made extensive mission- 



THE ORGANIZATION OF THE COETUS. 1 99 

ary journeys, visiting the widely scattered churches in 
Pennsylvania, New Jersey, Maryland and Virginia. The 
work was difficult and sometimes dangerous, and could 
only have been accomplished by a person of indomitable 
energy and perseverance. He informs us that he trav- 
eled more than eight thousand miles, not reckoning his 
voyage across the ocean. By rude bridle-paths he took 
his way through the forests from one settlement to 
another, enduring privations of which we cannot form an 
adequate conception. Wherever he went he called the 
people together, and, after preaching the Gospel, induced 
them to pledge themselves to pay a specified amount for 
the support of a settled minister. No doubt many of 
these people had hitherto failed to appreciate the neces- 
sity of providing for the salary of a pastor. Unwearied 
by the difficulties that confronted him, Schlatter organ- 
ized the congregations into pastoral charges. Some 
of these were of enormous extent, and in more than one 
instance their territory now furnishes room for an entire 
classis ; but the field had been traversed, and it was now 
possible to build up the Church in an orderly manner. 

THE ORGANIZATION OF THE COETUS. 

In accordance with the instructions which he had re- 
ceived from Holland, Schlatter immediately prepared the 
way for the establishment of a Coetus, 1 or Synod. The 

1 The term Coetus, as applied to an ecclesiastical body, is derived from 
John de Lasky, who, in 1544, established the Coetus of Emden. It prop- 
erly differs from a Synod in being a purely advisory body, though the two 
terms are often interchangeably employed. — Goebel, I., 333. 



200 



HISTORIC MANUAL. 



preliminary meeting was held in Philadelphia on the 12th 
of October, 1746. Besides Schlatter, Weiss, Boehm, and 
Rieger were present. The first regular meeting was, 
however, convened in Philadelphia, on September 29th, 
1747. Thirty-one members, including elders, were in at- 
tendance. The opening sermon was preached by the 
Rev. J. B. Rieger. 

From this time onward, except for several years dur- 
ing the Revolutionary War, the meetings of the Coetus 
were regularly held. The proceedings were reported to 
the Synods of Holland, and no action could be final 
without their approval. 

THE RIVAL CONGREGATION IN PHILADELPHIA. 

While Schlatter was absent on his missionary jour- 
neys, there was .trouble brewing in his church in Phil- 
adelphia. In September, 1749, the Rev. John Conrad 
Steiner, of Winterthur, Switzerland, arrived in Phila- 
delphia. He was a pulpit orator of considerable celeb- 
rity, having published a volume of sermons in Europe. 
The Germans of Philadelphia were captivated by his 
eloquence, and a party was soon formed which desired 
to make him pastor instead of Schlatter. The result 
was a conflict between the Schlatter and Steiner par- 
ties, which was brought before the civil authorities, 
and was finally decided in favor of Schlatter. The 
Steiner party built a new church on Race street, 
below Third, but Steiner remained there only a few 
years, and then removed to Germantown, Pa., and subse- 



Schlatter's mission to Europe. 



201 



quently to Frederick, Maryland. The new congregation 
in Philadelphia maintained a sickly existence until 1759, 
when the members returned to the mother church. 
Steiner accepted a call to the pastorate of the united 
congregation, but died three years later. Though in 
many respects a worthy man, his conduct towards 
Schlatter is not to be defended. His extant correspond- 
ence with Otterbein shows him to have been self-willed 
and impatient of authority. 

Schlatter's mission to Europe. 

At the request of the Coetus, Schlatter in 175 1 went 
to Europe for the purpose of presenting the cause of the 
destitute German Churches in America. His mission 
was very successful, especially in Holland. A sum of 
money, amounting to ^"12,000, was collected and in- 
vested for the benefit of the American churches. Though 
the greater part of this amount was contributed in Hol- 
land, other countries also sent gifts, and even the poor 
Palatinate gave about three hundred dollars. Schlatter's 
mission was a complete success, and in 1752 he returned 
to America, bringing with him six young ministers. 1 
He also brought seven hundred Bibles for distribution to 
churches and families. 

THE CHARITY SCHOOLS. 

The success which had attended the labors of Schlat- 
ter in Holland and Germany, suggested an extensive 

1 The names of the ministers who accompanied Schlatter to America 
were Otterbein, Stoy, Waldschmid, Frankenfeld, Wissler, and Rubel. 



202 HISTORIC MANUAL. 

educational movement in behalf of the Germans of 
Pennsylvania. Rev. David Thomson translated Schlat- 
ter's "Appeal" into English, and a number of philan- 
thropists organized in England a " Society for the Pro- 
motion of the Knowledge of God among the Germans." 
In order to attract attention to the scheme, the condi- 
tion of these Germans was grossly exaggerated. They 
were not only represented as ignorant beyond compar- 
ison, but as fast becoming " like unto wood-born sav- 
ages." It was even suggested that unless their children 
received an English education, they might finally be- 
come rebellious and drive the English from the conti- 
nent of America. In consequence of these imputations, 
the Lutherans, in 1754, and the Reformed, in 1756, 
adopted resolutions expressing their indignation at such 
insinuations. 

Even at this early period this charitable movement 
had become, to some extent, political. - A very large 
sum of money was collected — said to have amounted 
to £20,000 — which was placed in the hands of trus- 
tees for the establishment of "Charity Schools" among 
the Germans. These trustees consisted mainly of the 
colonial aristocracy, who made no secret of their 
intention to employ the schools as a means of break- 
ing the alliance which had hitherto subsisted between 
the Germans and the Quakers. No doubt, when they 
rode about in their coaches, to establish schools, they 
did not do much to conciliate the recipients of their 
bounty. Charity schools were established in Lancaster, 



THE CHARITY SCHOOLS. 203 

Reading, York, Easton, New Hanover, and Skippack. 
Schlatter was persuaded to become superintendent of 
schools, but he was powerless in the face of the opposi- 
tion that had been aroused against them. Christopher 
Saur, the celebrated printer, denounced them in his paper, 
insisting that they were intended to prepare the way for 
the establishment of the Church of England. The Ger- 
mans consequently became greatly excited, and held 
meetings in which they resolved not to patronize the 
charity schools. It must be confessed that they had 
some reason to be dissatisfied. Though they had founded 
a parochial school in close connection with almost every 
one of their churches, they were stigmatized as hope- 
lessly ignorant. No wonder that Christopher Saur was 
not willing to rest quietly under this imputation, when 
at his great publishing house in Germantown, he was 
printing more books than any other publisher in the 
American colonies. The conduct of the Germans, in 
refusing to avail themselves of the benefits of the 
charity fund, was perhaps unwise; but it is not sur- 
prising that they were incensed at being represented, 
in the old and new world, as proper subjects to be 
bribed and cajoled by a foreign charity. ''It was," 
says Dr. Harbaugh, " in a measure, at least, a just 
indignation; and we feel disposed first to blame them 
somewhat for a lack of humility, and then to praise 
them more for their manliness and sense of honor." 

In the midst of this excitement, Schlatter was person- 
ally the chief sufferer. His official position as superin- 



204 HISTORIC MANUAL. 

tendent of the charity schools rendered him the main 
object of popular hatred. For some time the Lutheran 
and Reformed ministers sustained him, but the people 
were so greatly excited that his influence was entirely 
destroyed. 

The charity schools proved an utter failure. What 
finally became of the funds it is impossible to say. As 
the interest alone could be applied to the schools, it 
would seem as though the principal must have remained 
intact. " Those who had control of the funds," says Dr. 
Harbaugh significantly, "no doubt found some more 
promising object to which to apply the capital." The 
Holland fund, on the contrary, was securely invested in 
Europe, and from its income the Reformed Churches 
for many years received valuable aid. 

Utterly disheartened, Schlatter became a chaplain in 
the British army, and was present in 1757 at the siege of 
Louisburg. After his return to Pennsylvania, in 1759, 
he lived in retirement at a place which he called " Sweet- 
land," at Chestnut Hill, near Philadelphia. He preached 
in neighboring churches, but took no active part in the 
affairs of the Church. During the Revolution, he earn- 
estly sided with the Americans. As he was still nom- 
inally a Royal chaplain, he became especially obnoxious 
to the British, and was for some time imprisoned, much 
of his property being wantonly destroyed. He died in 
October, 1790. 

The portrait of Schlatter, which was saved from the 
British by his daughter Rachel, represents a man with 



MICHAEL SCHLATTER. 205 

strongly-marked Swiss features, seated before an open 
Bible. He is said to have been of small stature, but ex- 
ceedingly active and versatile. Though his public life 
was confined to a few years, the results of his work were 
extraordinary. If his plans had not been spoiled by men 
who cared nothing for his labors, but employed him for 
political purposes, and thus compassed his ruin, he 
would no doubt have accomplished a gigantic work for 
the literary advancement of his people. Rejected by his 
own generation, Schlatter died in poverty and obscurity, 
but at last his Church has learned to do justice to his 
memory, and his name will never be forgotten. 



CHAPTER VI. 

The Decline — The Lost Churches — Streaks of Daylight. 
The period immediately succeeding the failure of the 
Charity Schools was a time of gloom and depression. It 
would be more pleasant to hasten on to the contempla- 
tion of brighter days, but this period really furnishes a 
key to much of our subsequent history. There were 
many causes that contributed to this unhappy condition. 
Schlatter had withdrawn from active co-operation with 
the Coetus, and the body which had previously suffered 
from his unpopularity was now deprived of his talents 
and energy. The enthusiasm which is an essential con- 
dition of great enterprises had almost disappeared. In 
1757 there were but six ministers who attended the 
meeting of Coetus. On that occasion, it it true, Rev. J. 
C Steiner, pastor at Frederick, Maryland, reported that 
he had travelled 2,690 miles in visiting vacant churches, 
but such isolated efforts could not meet the wants of the 
Church. 

It must also be confessed that there were serious dis- 
sensions which stood in the way of concerted action. 
Steiner and Stoy were probably the most prominent 
ministers in the Church. Both were well educated, but 
they were high-spirited, eccentric, unwilling to submit to 

authority, and sometimes came into violent collision. 

(206) 



THE LOST CHURCHES. 207 

Every year from fifteen hundred to three thousand 
guilders were sent from Holland in aid of the German 
Reformed Churches. It was a noble act of charity, and 
no doubt accomplished much good ; but the money was 
distributed by a committee of Coetus, and there were 
frequent complaints with regard to the apportionment. 
Finally, these troubles were overcome by dividing the 
money equally among the recipients. Not many docu- 
ments of this period have been preserved, but these 
show that in the opinion of some of the best men, the 
condition of the Church appeared to be almost hopeless. 
The pious Otterbein, who had come to America in 1752 
in company with Schlatter, was greatly discouraged. 
In a letter, written in 1759, in which he expostulates 
with Steiner for his disorderly conduct in Philadelphia, 
he says: "It is true the condition of the Coetus is dis- 
couraging. But ought you, in deference to the Synods 
(of Holland) to have acted in this manner ? And if the 
Coetus had resisted their decision, which I do not an- 
ticipate, you might then have acted according to your 
conscience and have been excusable. Why do we con- 
stantly annoy each other ? Why do we misunderstand 
each other ? What will be the final result of all this ? 
When I consider our whole cause, I feel too certain that 
God has given up the pastors and people." 

THE LOST CHURCHES. 

If Schlatter's missionary labors had been continued 
and extended, the Reformed Church might have been 



208 



HISTORIC MANUAL. 



established in almost every one of the colonies. There 
were far more German settlements than is now gen- 
erally supposed, and the Huguenots of the South 
would have been glad to be connected with the Re- 
formed churches, especially as many of them had not 
come directly from France, but had found a refuge in 
Germany before they emigrated to America. It may 
be well briefly to survey a part, at least, of the terri- 
tory in which the Reformed Church might have suc- 
cessfully labored. 

Far to the North, in Nova Scotia, there was a con- 
siderable German settlement. These Germans had 
been brought there in 1753, and were at first greatly 
discouraged by the coldness of the climate and the 
sterility of the soil. After dreadful sufferings they 
grew prosperous, and built the town of Lunenberg. 
In 1770 they appealed to the Coetus to send them a 
minister, and two years later they sent a delegate to 
Germany to collect money for their church. Despair- 
ing of obtaining a pastor in any other way, they finally 
selected a pious fisherman, named Bruin Romcas Comin- 
goe, who was ordained by ministers of the Church 
of Scotland. He labored faithfully until 18 19, when 
he was succeeded by the Rev. Mr. Moschell, who 
came directly from Germany. After his resignation in 
1837, the congregation connected itself with the Pres- 
byterian Church. 

At Waldoborough, in Maine, there was a settlement 
as early as 1739, consisting principally of Lutherans 



THE LOST CHURCHES. 20O, 

and Reformed. They built a union church, and as the 
Reformed were in the minority, were served for many 
years by Lutheran ministers, who administered the 
communion to the Reformed members according to 
the form which they preferred. German services were 
maintained until 1850, but the young folks grew up 
English, and the whole congregation finally passed 
over to the Congregationalists. 

The towns of Frankfort and Kennebec, in Maine, 
and of Leyden, in Massachusetts, were founded by 
Germans. Even in New England, we believe that by 
earnest missionary labor the Reformed Church might 
have been firmly established. 

In the colony of New York there were many Ger- 
man Reformed churches. The church on Nassau street, 
in the city of New York, numbered among its pastors 
such men as John Michael Kern, Dr. J. Daniel Gros, 
and Dr. Philip Milledoler, who were famous in their 
day. Gebhard preached at Claverack, and Foehring at 
Montgomery. At Schoharie, where Hager and Weis 
had labored, there was a succession of German minis- 
ters, who were virtually independent. At various places 
in the Mohawk Valley there were German congrega- 
tions, for which John J. Wack preached irregularly for 
many years, but they finally passed over at last to the 
Reformed Dutch Church. The congregations in the 
State of New York, which are now connected with 
the Reformed Church in the United States were, we 
believe, all founded at a later date. 



210 



HISTORIC MANUAL. 



The German Reformed element in New Jersey was 
by no means insignificant. In Amwell, Hunterdon 
county, there was a large congregation which is said 
to have been founded in 1740. Here Dr. Caspar M. 
Stapel preached, and in 1762 published an edition of 
Lampe's " Wahrheitsmilch" which was probably the first 
bound volume issued by a Reformed minister in this 
country. Northward from Amwell, through the Ger- 
man Valley, extended a long line of Reformed churches, 
in some of which Schlatter preached. In 1763 the con- 
sistory at Amwell suggested to the synods of Holland 
to send over a few more ministers, and to organize a 
Coetus of New Jersey, including, we suppose, both the 
German and Dutch churches. If this had been donei 
we do not doubt that the Reformed would have 
become the leading denomination in all that region. 
The lack of ministers and the fact that the English 
language soon supplanted the German in New Jer- 
sey, were the principal reasons why the Reformed 
churches were neglected and lost. A few were gath- 
ered by the Reformed Dutch Church, and some be- 
came Presbyterian, but most of them were disbanded 
and scattered. 

It is far from New Jersey to Virginia, and we might 
find many places to linger on the way. There is, how- 
ever, no part of the country in which the Reformed 
Church has suffered more, than in the " Old Dominion." 
The present Classis of Virginia includes some pros- 
perous charges and many excellent and intelligent peo- 



THE LOST CHURCHES. 



211 



pie, but it must be confessed that the Church has 
lost greatly by neglecting its early opportunities. As 
early as 171 1 Governor Spottiswoode founded a Ger- 
man settlement in Rockingham county, and in 1736 
Samuel Jenner, of Berne, Switzerland, under the aus- 
pices of the " Helvetic Society," built the village called 
" Eden," on the Roanoke. These are but examples of 
early settlements before the great stream of German 
immigration began to pour into the valley of the Shen- 
andoah. As we have seen, there were Reformed min- 
isters among these people, but it is now impossible to 
discover the extent of their labors. The churches 
which they founded were almost immediately taken up 
by the Episcopal Church. The latter was in those 
days the Established Church in the colony, and as the 
episcopate had not yet been established in America, 
the Germans found it easy to " conform," and thus 
their churches became entitled to receive a govern- 
ment stipend. 

Farther south, there were Reformed people among 
the earliest settlers. In North Carolina, two Swiss gen- 
tlemen, De Graffenried and Michel, founded New Berne 
in 1 7 10, and in 1732, John Peter Puny, of Neufchatel, 
laid out Purrysburg. A large German Church was estab- 
lished in Charleston, S. C, under the pastorate of the Rev. 
Dr. J. J. Zubly, who subsequently removed to Savannah, 
Georgia, and founded the congregation which is now 
known as the Independent Presbyterian Church. There 
it was his custom, for many years, to preach regularly in 



212 



HISTORIC MANUAL. 



German, English, and French. In an extant letter, 
written in 1755, he mentions the fact that he has received 
a letter from Schlatter, requesting him to attend a meet- 
ing of the Coetus " so as to be placed in proper ecclesias- 
tical relations," and he seems to express an intention of 
accepting the invitation, but there is no evidence that his 
purpose was ever accomplished. 

The Reformed Church has still a classis in North 
Carolina ; but it no longer holds its earliest settlements, 
and in South Carolina and Georgia it has not a single 
congregation. The last of the South Carolina congrega- 
tions was lost to the Reformed Church about fifty years 
ago. 

It is not necessary to take a more extended survey. 
The causes of the decline which almost immediately suc- 
ceeded the establishment of the Church in this country, 
have already been partially indicated. The most import- 
ant reason, was, however, the lack of ministers. If the 
large sums which were in Europe contributed in aid of 
the American churches, had been devoted to the endow- 
ment of a good literary and theological school, we 
believe it would have been better, in the end, for pastors 
and people. 

STREAKS OF DAYLIGHT. 

We believe the minutes of the Coetus between 1764 
and 1770 are no longer extant. Those of the latter 
year, which are in the library of the Historical Society, 
at Lancaster, Pa., plainly indicate that a great change 



STREAKS OF DAYLIGHT. 21 3 

had come over the Church. Of the early ministers 
Leydich, Waldschmidt and Du Bois alone remained. 
Otterbein was at the time absent on a visit to Europe. 
A new generation had appeared upon the scene, and ' 
there was a promise of better things to come. 

Nicholas Pomp, who was at this time the President 
of the Coetus, was a man of unusual talents. While 
pastor at Falkener Swamp, he wrote a book in which 
he defended the doctrines of the Reformed Church 
against the insidious teachings of a popular book, the 
" Everlasting Gospel " of Paul Siegvolck. His son, 
Thomas Pomp, was for many years pastor at Easton, 
Penna. 

Equally eminent were C. D. Weyberg and William 
Hendel. Their earnestness and piety were never called 
into question, and the value of their labors cannot be too 
highly estimated. In 1788 the college of New Jersey 
conferred upon both these excellent men the honorary 
degree of Doctor of Divinity. 

The other ministers present at the Coetus were 
Gros, Faber, Witmer, Dallecker, Gobrecht, Foering, 
and Henop. Bucher was absent on account of illness. 
These were earnest and faithful men, who may be 
said to have inaugurated a brighter era in the history 
of the Church. Dr. Weyberg had undertaken the task 
of preparing young men for the ministry, and at this 
meeting it was reported that Mr. Casper Wack had 
already pursued his studies for three years under his 
direction. 



CHAPTER VII. 

The Church in Maryland — The Rev. William Otterbein ana 

the "United Ministers." 1 

About the year 1770, the Reformed Church in Penn- 
sylvania began to show signs of improvement, but the 
condition of the congregations in Maryland was less en- 
couraging. Most of the latter churches were independ- 
ent, and their relation of the rest to the Coetus had not 
been properly defined. As late as 1773 the " Fathers " 
in Holland declared that Maryland did not fall under 
their jurisdiction; but they made no objection to the 
reception by the Coetus of the congregations situated in 
that province. It was felt that something ought to be 
done for Maryland, where the people were everywhere 
clamoring for religious instruction. The lack of minis- 
ters was great, and the Coetus, therefore, so far relaxed 
its rules as to ordain several pious laymen for this spec- 
ial work. The means at hand were, however, entirely 
inadequate, and we have every reason to believe that 
the Coetus heartily welcomed the organization, in 1774, 
by the Rev. William Otterbein and other Reformed min- 

1 An article by the author, entitled "Otterbein and the Reformed 
Church," was published in the Rcfo7'med Quarterly Review for January, 
1884. To this article we refer our readers for copies of original docu- 
ments, and for further information concerning the subject here discussed. 

(214) 



WILLIAM OTTERBEIN. 215 

isters, of societies, whose main object was to promote 
discipline, and to aid pastors in the work of cultivat- 
ing vital piety among their people. 

William Otterbein 1 was born June 3, 1726, at Dil- 
lenburg, in Nassau, Germany. His father and grand- 
father were Reformed ministers, and five of his brothers 
also assumed the sacred office. He was one of the 
band of six young ministers who, in 1752, accompanied 
Schlatter to America. Immediately on his arrival he 
was called to the pastorate of the church of Lancaster, 
which was then, next to Philadelphia, the most import- 
ant Reformed congregation in Pennsylvania. At this 
place he built a church, and, under the direction of 
Coetus, performed much missionary labor. After leav- 
ing Lancaster, in 1758, he was for two years pastor at 
Tulpehocken, and then assumed charge of the Reformed 
church at Frederick, Maryland. 2 Here, as at Lancas- 
ter, a church and parsonage were erected, which in 
their day were regarded as buildings of a very super- 
ior order. 

From 1765 to 1774, Otterbein was pastor of the Re- 
formed church at York, Pennsylvania. In 1770 and 

1 In baptism he was named " Philip William," but for some unknown 
reason he dropped the first of these names in later life. 

2 On the 19th of April, 1762, while he was pastor at Frederick, Mr. 
Otterbein was married to Miss Susan Le Roy, of Lancaster, Pa. She 
was a daughter of Abraham Le Roy, a native of Switzerland. Her 
sister Elizabeth was subsequently married to the Rev. Dr. W. Hendel, 
Senior. Mrs. Otterbein died April 27, 1768, and was buried in Lan- 
caster. Her husband remained a widower for the rest of his life. 



2l6 



HISTORIC MANUAL. 



1 77 1 he was absent on a visit to his relatives in Germany, 
but his people would not give him up, and the Church 
was supplied, at their request, by members of Coetus. 

We are inclined to doubt the stories which are related 
concerning the " big meetings " which Otterbein is said 
to have conducted at this early date. He was no doubt 
more inclined to " Pietism " than some of his brethren, 
though not to such a degree as to come into conflict 
with them; and it is, of course, possible that he may 
occasionally have participated in " union meetings ;" but 
it accords better with ascertained facts to believe that 
those meetings which have become historical occurred 
somewhat later than has been generally supposed. Tra- 
dition is almost certain to antedate events. 

In 1774, Mr. Otterbein accepted a call from the Sec- 
ond Reformed Church of the city of Baltimore. This 
congregation had seceded from the First Church after a 
protracted conflict, and had been served for some time 
by the Rev. Benedict Schwob. The latter was not an 
educated man, but having begun to preach in the hope of 
supplying the pressing need of the churches of Maryland, 
he developed remarkable talents as a pulpit orator, and 
after several applications to the Coetus, was finally or- 
dained. A party in the church of Baltimore was greatly 
pleased with his earnest and enthusiastic preaching, and 
desired to displace their pastor, the Rev. John Christo- 
pher Faber, in order to secure his services. It turned 
out that Mr. Faber had more friends than had been sup- 
posed, and their efforts proved unsuccessful. Then the 



WILLIAM OTTERBEIN. 21 J 

dissatisfied party withdrew and organized the second 
congregation. 

For a long time neither party had regarded the sep- 
aration as final, and by mutual consent the whole matter 
was referred to Coetus for adjudication, though the 
church of Baltimore had hitherto been independent. 
Every possible means was employed to restore peace, 
and several times it appeared as though the desired ob- 
ject had been attained ; but after each attempted reconcil- 
iation, the struggle began anew. Mr. Faber finally ac- 
cepted a call from Taneytown, but the First Church 
irregularly called Rev. W. Wallauer as his successor, and 
thus forfeited the good opinion of the Coetus, whose 
sympathies were for a time entirely with the Second con- 
gregation. After the withdrawal of Mr. Schwob, in 
1773, the latter Church called Mr. Otterbein, but the 
Coetus still hoped to reunite the congregations, and at 
first declined to confirm the call " because the one party 
was too greatly prejudiced against him." The elders of 
both congregations then extended a call to the Rev. Wil- 
liam Hendel, D. D., but the First Church refused to con- 
firm the action of its delegates, and the Second, evidently 
felt itself authorized to renew its call to Mr. Otterbein, 
who finally accepted it. In 1775 this call was confirmed 
by Coetus, which formally expressed its satisfaction at 
learning that " his labors are blest, and the opposing 
party cease from strife." Both congregations were sub- 
sequently recognized as standing in regular connection 
with the Coetus. 



218 



HISTORIC MANUAL. 



In 1 77 1 Francis Asbury, the pioneer of American 
Methodism, arrived in this country. As is well known, 
he did not propose to establish a separate religious 
denomination, but, in furtherance of the great move- 
ment inaugurated by Wesley and his coadjutors, he 
founded societies whose sole condition of membership 
was "a desire to flee the wrath to come and be saved 
from sin." The sacraments were not administered in 
these Methodist societies, but the class system was 
introduced, and some of the leaders then appointed 
subsequently became earnest Methodist ministers. 

Soon after his arrival Mr. Asbury became acquainted 
with Mr. Schwob, and was by him introduced in 1774 
to Mr. Otterbein. We can well conceive how great 
must have been the impression made on Otterbein and 
Schwob by the intimate acquaintance of such a man 
as Asbury. Their views of religious truth were very 
similar, and it was but natural that they should agree 
concerning the methods of its promulgation. Wesley's 
plan of founding societies and holding class-meetings 
cannot have been new to Mr. Otterbein. It was based 
on the old idea of the " ecclesiola in ecclesia" which had 
been familiar to the Reformed people of Germany since 
the days of Jean de Labadie. In some instances such 
societies had accomplished much good, and as in Eu- 
rope the State was careful to preserve the external 
organization of the Church, it was but rarely that they 
resulted in schism. 

What was more natural than that Otterbein and 



UNITED MINISTERS. 2IO, 

Schwob should conceive the idea of introducing the 
system advocated by Mr. Asbury into the German 
Reformed churches? It seemed to furnish an answer 
to what was then a burning question, especially in 
Maryland. If it was not possible to obtain regular 
pastors, why should not the people help themselves by 
organizing class-meetings in their respective churches, 
under the direction of worthy leaders, who would, at 
least in some measure, promote devotion in the Church 
and exercise proper discipline? 

That this class system was actually introduced is 
evident from the minutes of five conventions, found by 
the author in November, 1882, among the records of 
St. Benjamin's church, near Westminster, Md. These 
conventions were held from May, 1774, to June, 1776, 
by six Reformed ministers, who called themselves 
"United Ministers." The ministers were Wm. Otter- 
bein, of Baltimore; Benedict Schwob, of Pipe Creek; 
Jacob Weimer, of Hagerstown ; F. L. Henop, of Fred- 
erick; Daniel Wagner, of York, Pa., and Wm. Hendel, 
of Tulpehocken, Pa. 1 It appears that the work was at 
this time confined to the Reformed Church, and that 
it was conducted peaceably, with the co-operation of 
most of the churches in Maryland and of several in 
Pennsylvania. The members of the larger congrega- 

x On the 4th of June, 1776, the "United Ministers" licensed Henry 
Weider, one of their earliest class-leaders, to preach the Gospel. The 
certificate of licensure is still extant. Weider was subsequently pastor 
of Reformed churches in Adams county, Pa. 



220 



HISTORIC MANUAL. 



tions were generally divided into two classes, but in 
smaller churches a single class was deemed sufficient. 
Some of the classes convened in the church, but others 
held their meetings at the houses of their leaders. 

There are, so far as we know, no extant documents 
bearing on the progress of this remarkable religious 
movement between the years 1776 and 1789. It is, 
however, more than probable that soon after the former 
date peculiarities of doctrine and worship began to ap- 
pear which greatly affected the character of the " unity." 
The conferences instituted by the " United Ministers " 
became " great meetings " of the type which are familiar 
from the early history of Methodism. Among those 
who became most profoundly interested were men who 
were not connected with the Reformed Church, and who 
had no intention of becoming identified with it. It was 
evident that a new type of Church life was in process of 
development, and most of the ministers and members of 
the Reformed Church therefore gradually withdrew from 
the organization. This process was no doubt facilitated 
by the fact that during the latter part of the Revolution- 
ary war the meetings we. e interrupted by the disturbed 
state of the country. 

Otterbein probably regarded the matter in a somewhat 
different light. Like Zinzendorf, when he founded the 
" Congregation of God in the Spirit," he seems to have 
imagined that the Christians of various denominations 
might participate in a " higher unity " without renounc- 
ing their original ecclesiastical relations. He therefore 



WILLIAM OTTERBEIN. 221 

continued to take a profound interest in the movement 
which he had helped to inaugurate, but at the same time 
was careful to remain in regular standing in the Coetus 
of the Reformed Church. 

For thirty-nine years Mr. Otterbein was pastor of the 
Second Reformed Church of Baltimore. During a part 
of this period he occupied a position which is at present 
hard to comprehend. He was not independent of eccle- 
siastical relations, as has sometimes been suggested, but 
was a member of Coetus in good and regular standing. 
At the same time he labored as an evangelist, especially 
in Maryland, and was regarded as one of the leaders in 
the religious movement which he had helped to inaugur- 
ate. One at least of the original class-leaders, John 
Adam Gueting, was brought by him to the Coetus and 
there ordained to the ministry. Otterbein evidently had 
no idea of establishing a separate religious denomination ; 
it was to him a "society" rather than a Church, and 
therefore from 1789 to 1804, he did not hesitate to act as 
one of its superintendents. 1 

For a long time the " Brethren," with whom Mr. 
Otterbein labored, were popularly known as " New Re- 
formed," though Martin Boehm, and others of their 
most prominent leaders, had no connection with the Re- 
formed Church. In 1804 there occurred an event which, 
it has been said, " drove the wedge of separation." The 
Rev. J. A. Gueting, whom Otterbein had introduced into 

1 Otterbein was also favorable to the Methodists, and in 1784 assisted 
Dr. Coke in the ordination of Mr. Asbury. 



222 



HISTORIC MANUAL. 



the Reformed ministry, became an enthusiast of the most 
pronounced type, whose preaching was attended by ex- 
traordinary excitement. Under his auspices were chiefly 
held the " great meetings " on the Antietam, which are 
not yet forgotten. In this respect he went much further 
than Mr. Otterbein, whose disposition was more quiet 
and reflective. Gueting became more and more irregu- 
lar, and as he did not heed the admonitions of Synod, 
was finally excluded by a vote of twenty to seventeen. 
This action of the Synod has been sharply criticised, but 
it is hard to see how, with proper self-respect, that body 
could have acted differently. There was no reflection 
cast on the personal character of Mr. Gueting, but the 
type of religion which he represented was certainly 
foreign to that of the Reformed Church, and it is pos- 
sible that he did not expect or desire a different action 
on the part of the Synod. He continued to labor in the 
manner which pleased him best, and his memory is 
greatly cherished in the Church of the " United Brethren 
in Christ." 

Otterbein attended but a single conference of the 
" Brethren " after the exclusion of Gueting from the Re- 
formed Synod. This was in 1805, after which date, it 
has been said, " he withdrew from the active work." It 
is true that he was advanced in years ; but, as he con- 
tinued in charge of his congregation until his death, 
which occurred in 1 81 3, eight years later, this suggestion 
as to the cause of his absence is not entirely satisfactory. 
Is it not at least possible that after the Synod had 



WILLIAM OTTERBEIN. 223 

spoken in the case of Gueting, he felt that he could no 
longer attend these conferences without placing himself 
in a position of antagonism to the body to which he 
owed his first allegiance? There can, however, be no 
doubt that he was warmly attached to the " Brethren," 
and that the latter to the end regarded him with un- 
limited veneration. He must have foreseen that a new 
denomination was unavoidable, and one of his last 
official acts was to assist in giving it a settled ministry 
by the rite of ordination. Thus he sent it forth with his 
benediction, but personally preferred to remain in the 
Church of his fathers. It will be remembered that J. D. 
Aurand, Henry Hiestand, Thomas Winters, and perhaps 
others who had participated in the early conferences, al- 
so decided to remain in the Reformed Church, of which 
they became worthy and efficient ministers. Winters 
says in his autobiography: " During this time" (between 
1809 and 1 8 1 5) "I was strongly urged to go into the 
organization of a new church, which was then in process 
of formation, and which did actually come into being ; 
but like the great Otterbein, whom I greatly loved and 
esteemed for his piety and talents, I preferred rather to 
live and die in the Reformed Church." 

There can be no doubt that Mr. Otterbein continued 
a member of the Reformed Synod until the end of 
his life. He attended its meeting held in Baltimore in 
1806, one year after he was present for the last time at a 
conference of the " Brethren," and his name was always 
retained on the roll of its members. In August, 1812, 



224 HISTORIC MANUAL. 

he said to the Rev. Isaac Gerhart : " I too am a member 
of the Synod of the German Reformed Church, but can- 
not attend on account of old age." He was at that time 
eighty-six years old. His congregation was, however, 
so thoroughly permeated by the spirit of the movement 
in which its pastor had at one time been actively en- 
gaged, that after his death it became possible to alienate 
it from the Reformed Church, to which it properly be- 
longed. With reference to the personal excellence of Mr. 
Otterbein there can be no difference of opinion. Even 
those who differed from him with respect to the methods 
which he pursued, were impressed by his unaffected 
piety and attracted by his benevolent disposition. The 
religious movement in which he took so prominent a part 
was well meant, but it grew beyond its original plan, and 
carried him further than he had intended. It is, how- 
ever, pleasant to know that he was treated by the Synod 
with the utmost kindness and consideration, and that to 
the end of his life he remained in full communion with 
the Reformed Church. 



t 



CHAPTER VIII. 

The Reformed Church in the Revolution — Baron Steuben — 
Patriotic Ministers — The Loyalists. 

The War of the Revolution is the most fascinating 
period of our national history. It has been greatly 
embellished by poetry and tradition, and its stirring 
scenes afford frequent employment to the imaginative 
writers of the present generation. Possibly, in the dim 
light of the past, some of the personages of that momen- 
tous epoch have been magnified beyond their due pro- 
portions ; but patriotism demands that we should give 
reverence to the memory of the men who achieved our 
national independence. 

The prominence of the German element in the revolu- 
tionary struggle will hardly be called into question. 
There were German regiments in the Continental army, 1 
and even among the generals of " the line " there were 
some who derived their lineage from the Fatherland. 
Several of these, like De Kalb and De Woedtke, were 
old soldiers whose church relations it might be difficult 
to determine. Muhlenberg was, of course, a Lutheran. 

1 We have been told by aged people, that when the German soldiers 
marched into battle they sang a song with the refrain : 
" England's Georgel, Kaiser, Koenig, 
1st fiir GOTT und uns zu wenig." 
15 (225) 



226 HISTORIC MANUAL. 

Of the others, there were several who appear to have 
been of Reformed descent, 1 but there was at least one 
celebrated German general who was a faithful member 
of the Church : 

BARON STEUBEN. 

Frederick William, Baron von Steuben, was born in 
Magdeburg, Germany, on the 15th of November, 1730. 
His father, who was a distinguished officer, took him 
early to war, so that at the age of fourteen he was a 
cadet in the Prussian army. 

The earlier years of Steuben's manhood were spent in 
the service of Frederick the Great, who first raised 
Prussia to the rank of one of the great powers of Europe. 
Having fought gallantly in the Seven Years' War, he 
accepted the position of Grand Marshal at the Court of 
one of the minor German potentates. Here he remained 
for ten years, varying the monotony of his duties by 
making extended journeys in company with his prince. 
At the end of that time he found, however, that the little 
court was getting too hot to hold him. The prince and 
his subjects were Roman Catholics, while Steuben was 
always an outspoken Protestant, and it was therefore 
natural that his intimate relations with the prince were 
productive of much jealousy. Steuben discovered the 

1 Gen. Nicholas Herkimer, "the hero of Oriskany," was the son of a 
Palatine, and resided at Burnetsfield, where Rev. G. M. Weis was once 
pastor. His will is signed " Nicholas Herckheimer," and this was, no 
doubt, the proper orthography. 



BARON STEUBEN. 227 

storm while it was brewing, and prudently retired before 
it had reached its height. After spending some time at 
several of the German courts, he determined, in 1777, to 
pay a visit to friends in England. On the way he made, 
in Paris, the acquaintance of Franklin and Deane, the 
American commissioners, who invited him to accept a 
commission in America. They felt that the young 
republic needed such a drill-master as the baron, to bring 
order out of the chaos of the Continental army. 

It was long before Baron Steuben could make up his 
mind to accept the invitation; but he had seen so much 
of the hollowness of courts, that he felt irresistibly 
drawn towards the struggling colonists. At last he set 
sail in a vessel that was full of articles which were con- 
traband of war. They had a long and dangerous pass- 
age. The ship was three times on fire, and the hatches 
full of gunpowder. Once the crew mutinied, and the 
passengers were compelled to quell the disturbance. 

On the 1st of November, 1777, they arrived at Ports- 
mouth, New Hampshire, whence the baron and his suite 
were compelled to proceed on horseback to York, Pa., 
where Congress was then in session. 

For a while the baron appeared greatly depressed, not 
understanding a single word that was spoken by the 
people; but when they arrived in Pennsylvania he 
seemed like another man. The tones of his mother 
tongue fell like music on his ear. At York he was re- 
ceived with open arms. His recommendations were laid 
before Congress, and he was directed in the most com- 



228 



HISTORIC MANUAL. 



plimentary manner to proceed to Valley Forge, to report 
to General Washington. 

It was the most gloomy period in the Revolution. The 
soldiers were ill-clad and discontented, and there were 
probably but few who anticipated the success of the 
American cause. Washington appointed Steuben to the 
office of Inspector-General, and he at once set about the 
work of re-organizing the army. He drilled the men al- 
most incessantly, which, he said, was good for them, as 
it kept them from freezing. In a few weeks the army 
was drilled ; and " after this," says Lossing, " the Con- 
tinental regulars were never beaten in a fair fight." 

General Steuben did his full duty to the end of the 
war, commanding a division in several battles, and finally 
directing the trenches at the siege of Yorktown. It was 
long before he received any compensation for his ser- 
vices, in consequence of the impoverished condition of 
the national treasury. The States of New York, Penn- 
sylvania and New Jersey, however, presented him with 
tracts of wild land, and, in 1790, the general government 
added an annuity of twenty-five hundred dollars. 

Baron Steuben survived the war of the Revolution 
eleven years, during which time he resided in the city of 
New York, generally spending the summer months 
on his land in Oneida county. He was a ruling elder ot 
the German Reformed Church in Nassau street, of which 
Rev. Dr. Gros was pastor. The whole community 
treated him with the utmost respect, and it is related 
that during a riot the angry crowd made way for him to 
pass, and gave " Three cheers for Baron Steuben!" 



PATRIOTIC MINISTERS. 229 

After the baron's death, his aide, General North, very 
properly erected a tablet in the church of which he 
had been a member, bearing the inscription : " Sacred 
to the memory of Frederick William Augustus, 
Baron de Steuben, a German; Knight of the Order 
of Fidelity; Aid-de-Camp of Frederick the Great, King 
of Prussia; Major-General and Inspector-General of 
the Revolutionary War; esteemed, respected and sup- 
ported by Washington. He gave military skill and 
discipline to the citizen soldiers, who, fulfilling the 
decree of Heaven, achieved the Independence of the 
United States. The highly polished manners of the 
Baron were graced by the most noble feelings of the 
heart. His hand, open as day for melting charity, closed 
only in the strong grasp of death. This memorial is 
inscribed by an American, who had the honor to be 
his aide-de-camp, the happiness to be his friend. Ob. 

1795." 

Though Baron Steuben had his faults, like other men, 
all our authorities agree in declaring him to have been 
as brave and honorable a German as ever crossed the 
ocean. The Reformed Church should not cease to do 
honor to the memory of her distinguished son. 

PATRIOTIC MINISTERS. 

The ministers of the German Reformed Church con- 
nected with the Coetus, appear to have been generally 
earnest advocates of independence. In their official 
communications with Holland it was not to be expected 



23O HISTORIC MANUAL. 

that they should express themselves freely on the ques- 
tions at issue, but it is to be observed that they speak 
of the British as "the enemy." Days of fasting and 
prayer were appointed, and their proceedings have 
throughout a melancholy tone. Tradition has it that 
some of the ministers in preaching on these fast-days, 
chose texts which sufficiently expressed their political 
sentiments. Rev. John H. Weikel, pastor of Boehm's 
church, Montgomery county, Pennsylvania, got into 
trouble at the beginning of the war by preaching on 
the text: "Better is a poor and wise child than an old 
and foolish king who will no more be admonished." 
Ecclesiastes, iv. 13. 

Rev. C. D. Weyberg, D. D., of the Race street 
Reformed church, Philadelphia, was imprisoned for his 
patriotism, and his church occupied by British soldiers. 
He had not only preached patriotic sermons to the 
American soldiers, but had subsequently addressed the 
Hessians on the justice of the American cause; and it 
is asserted that unless he had been silenced, the whole 
body of mercenaries would have left the British ser- 
vice. On the first Sunday after his liberation he sug- 
gestively addressed his congregation on the words, 
" O God ! the heathen have come into Thine inherit- 
ance: Thy holy temple have they defiled." Psalm 
lxxix. 1. The text had a certain appropriateness, for 
it is recorded that the church had been so greatly 
injured by the British occupation, that the cost of 
repairing it was fifteen thousand two hundred dollars. 



PATRIOTIC MINISTERS. 



231 



Several other German Reformed ministers are also 
entitled to revolutionary honors. Schlatter, it will be 
remembered, was imprisoned for his sympathy with the 
American cause. Hendel was accompanied by armed 
men when he went to preach in Lykens Valley — the 
guards standing at the door to protect him from the 




WEYBERG AMONG THE SOLDIERS. 



Indians, who had become hostile through British influ- 
ence. Rev. John Conrad Bucher, who had been a 
military officer during the French and Indian war, and 



232 HISTORIC MANUAL. 

had resigned his position to become a minister of the 
gospel, certainly visited the army and preached to the 
soldiers, if he was not a regular chaplain. Rev. J. C. 
A. Helffenstein was pastor at Lancaster at the time 
when the captive Hessians were kept there, and it fre- 
quently became his duty to preach to them. " On one 
occasion," says Dr. Harbaugh, "he preached on the 
text, Isaiah, Hi. 3; 'For thus saith the Lord, Ye have 
sold yourselves for nought and ye shall be redeemed 
without money.' This sermon caused a good deal of 
excitement and offence among the captives. On another 
occasion he preached a discourse in the church, in the 
evening, on the words : * If the Son make you free, ye 
shall be free indeed,' when the excitement was so great 
that it was deemed necessary to accompany him home 
with a guard. Once he preached to the American 
soldiers on their departure for the scene of conflict 
from the words: 'If God be for us, who can be 
against us ? "' 

We have no room to speak at length of all the 
members of the Reformed Church who distinguished 
themselves during the Revolutionary struggle, but we 
cannot refrain from referring to an incident which illus- 
trates the patriotism of the Reformed people of Phil- 
adelphia. When General Richard Montgomery was 
killed in the famous attack on the city of Quebec, Dr. 
William Smith delivered his eulogy in the Race street 
Reformed Church, on February 19, 1776. "At that 
time," says Dr. Van Home, the present pastor, "the 



PATRIOTIC MINISTERS. 233 

opinions of citizens were very much divided on the 
subject of the war, and no greater proof of their loy- 
alty to the American cause could be given by pastor 
and people than the opening of their new and highly- 
prized house of worship for this purpose." 

In 1789 the Coetus, assembled in Philadelphia, ad- 
dressed a communication to General Washington, con- 
gratulating him on his election to the Presidency, and 
at the same time expressing sentiments of the most 
exalted patriotism. In his reply, the General declared 
himself extremely gratified by this expression of good 
will, and presented to the Coetus his most cordial 
wishes for the prosperity of the Reformed churches. 

We may mention, in this connection, that in 1793, 
during the prevalence of the yellow fever in Philadel- 
phia, Gen. Washington made his home for several 
months in the family of Rev. Dr. F. L. Herman, then 
pastor of the Reformed Church in Germantown. At 
that time the General frequently attended worship in 
the Reformed church when the services were held in 
English, and there is a tradition that he once received 
the communion with the congregation. When the 
great chieftain died, a memorial address before the 
Society of the Cincinnati, consisting of the officers of 
the Revolution, was delivered in the .Reformed church 
on Race street, Philadelphia, by Major William Jack- 
son, who had held the position of Secretary in the 
Convention which formed the Constitution of the United 
States. 



234 HISTORIC MANUAL. 

THE LOYALISTS. 

A century has passed, and we may now venture to ex- 
press a few words of pity for those Americans who 
opposed the cause of Independence and persisted in 
their allegiance to the King of Great Britain. For the 
men who took up arms against their native country we 
can have but little sympathy ; but among those of more 
pacific disposition there were some of the foremost men 
in the colonies, who, for their devotion to a mistaken 
principle, were compelled to sacrifice their possessions 
and to seek a refuge in a foreign land. 

It may appear strange to the present generation, that 
among those who were contemptuously called Tories, 
there should have been men of German birth, who can- 
not be supposed to have been moved by natural affection 
for the British monarchy. It should, however, be re- 
membered that these men had but . recently taken an 
oath of allegiance to the crown of England, by which 
they regarded themselves as permanently bound. They 
failed to see that this oath was of the nature of a contract 
which had already been broken by the tyranny of Great 
Britain. 

In each of the German denominations there were a 
few ministers and members who were regarded as Loyal- 
ists. Of these we will mention two Reformed ministers 
whose brilliant usefulness was utterly destroyed in the 
manner which we have just indicated. 

John Michael Kern was a native of Manheim, in 
Germany. After receiving a thorough education he was 



THE LOYALISTS. 235 

sent to this country in 1763, by the Consistory of 
Heidelberg, to take charge of the German Reformed 
Church on Nassau street, New York. We do not know 
whether he became a member of the Coetus, as the 
minutes of that period are lost ; but the fact that his 
favorite pupil and successor, Dr. Gros, was a member 
of that body, renders it more than probable. At the 
beginning of the Revolution Mr. Kern became an en- 
thusiastic loyalist, believing that in America neither 
church nor state was prepared for independence. Unable 
to sustain himself in New York, where his congregation 
held opposite political principles, he removed to Mont- 
gomery, and soon afterwards to Halifax, where he re- 
mained till long after the close of the war. In 1788 he 
came to Pennsylvania and located in Rockhill township, 
Bucks county, where he died March 22d of the same 
year. He had sacrificed his all, and, poor and heart- 
sick, he came to lay his bones among his own people. 

John Joachim Zubly, D. D. (name also written 
Zubley, Zubli, and Ztiblein), was briefly mentioned in 
a previous chapter. He was born at St. Gall, Switz- 
erland, August 24, 1724. His father emigrated to 
Carolina with his family in 1726. The son was taken 
back to Europe, educated at Halle, ordained at Chur 
in 1744, and then returned to America. 

His first charge was in Pennsylvania, but the local- 
ity is now unknown. In 1754 we find him at Charles- 
ton, S. C, and about 1758 at Savannah. The degree 
of Doctor of Divinity was conferred upon him in 1770 



236 HISTORIC MANUAL. 

by the College of New Jersey. At this time his cor- 
respondents were among the foremost men of the coun- 
try — his influence in Georgia was very great, and at 
the beginning of the Revolution he found himself com-, 
pelled by circumstances to take an active part in 
public affairs. 

On the 4th of July, 1775, Dr. Zubly preached an 
eloquent sermon, afterwards published in Philadelphia, 
before the Provincial Congress then assembled in Sa- 
vannah. The title-page bears the suggestive Scrip- 
tural motto : " Ephraim shall not envy Judah, and 
Judah shall not vex Ephraim." Isaiah xi. 13. 

On the 10th of July, 1775, Dr. Zubly and four 
others were selected to represent the Colony of Georgia 
in the adjourned session of Congress, which convened 
in Philadelphia in September of the same year. He 
declined to accept the appointment unless his congre- 
gation should give its consent. A committee was then 
sent to consult with the people, and they finally agreed 
"to spare their minister for a time for the good of 
the common cause." 

For three or four months Dr. Zubly was a member 
of the Continental Congress. At this time he wrote 
his Appeal to the Earl of Dartmouth in behalf of the 
Liberties of America. In his answer to Paine's " Com- 
mon Sense," occurs the following passage, which suffi- 
ciently indicates the nature of his political sentiments: 
"The author looks upon an entire separation from 
Great Britain not as a last remedy, but as a new and 



THE LOYALISTS. 237 

dangerous disease; and earnestly prayeth that America, 
in that connection, may soon and forever enjoy that 
constitution and freedom which her representatives so 
justly claim." 

Early in 1776, while Congress was engaged in dis- 
cussing the question of independence, Samuel Chase, 
of Maryland, publicly accused Dr. Zubly of holding 
treasonable correspondence with Sir James Wright, 
Colonial Governor of Georgia. How much truth was 
contained in this accusation it might now be impossible 
to determine ; but it is hard to understand how such cor- 
respondence — which may have been entirely personal — 
could be construed as treasonable, previous to the 
Declaration of Independence. Soon afterwards Dr. 
Zubly suddenly left Congress and returned to Georgia^ 
for the purpose of using his influence in opposition to a 
separation from the mother country. He must, how- 
ever, have soon discovered that he had mistaken the 
signs of the times. His great popularity vanished 
almost immediately, even in the place of his residence. 
In 1777 he was banished from Savannah with the loss of 
half of his estate. He found a refuge in South Carolina, 
where he remained until the royal government was re- 
established in Georgia in 1779. Then he resumed his 
ministerial charge in Savannah, and there abode until his 
death, which occurred July 23, 178 1. Two of the 
streets of Savannah, Joachim and Zubly, are named after 
him, and one of the hamlets of the town, St. Gall, yet 
records the name of his native place in Switzerland. 



238 HISTORIC MANUAL. 

If Dr. Zubly had remained in Congress a few months 
longer, he would have become a Signer of the Declara- 
tion of Independence. In that case his memory would, 
no doubt, have been highly cherished, especially by the 
German people of the United States. Though his 
career is now almost forgotten, let us not refuse to grant 
him a place among the worthies whose names adorn the 
history of the Reformed Church. 



CHAPTER IX. 

After the Revolution — Rev. John William Weber — Educational 
Movements — Franklin College — The Last Years of the Coetus. 

The years intervening between the close of the Revo- 
lution and the adoption of the Federal Constitution fur- 
nish few materials for the history of Church or State. 
The country had not yet recovered from the effects of 
the war, and the States were practically independent, 
hardly recognizing the authority of Congress. It is, 
therefore, not surprising that in this gloomy period the 
Reformed Church should have manifested but few signs 
of vigorous activity. The most important event was, 
perhaps, the settlement in 1783, of Rev. John William 
Weber, as pastor of several congregations which had 
been recently organized in Westmoreland county, Penn- 
sylvania. He was the founder of the Reformed Church 
in Greensburg, and was the first minister of any denomi- 
nation who preached regularly in Pittsburg. Mr. Weber 
may, therefore, be regarded as the pioneer of the Re- 
formed Church west of the Alleghanies, and it was a 
graceful act when the Westmoreland classis, in 1874, 
erected a handsome monument to his memory. 

The difficulty of securing educated ministers for ser- 
vice in America had rather increased than diminished. 

In 1786 Frederick L Herman and George Troldenier, 

( 239 ) 



240 • HISTORIC MANUAL. 

the last of the missionaries sent by the Synods of Hol- 
land, arrived in this country ; and indeed, for many 
previous years the number of ministers arriving from 
Germany had been so small that it was impossible to de- 
pend upon this source of supply. To send young men 
to the Fatherland to be educated was dangerous and ex- 
pensive, and in this country there was no institution 
where the course of instruction was believed to be suited 
to the requirements of German students 1 . In the hope 
of meeting these wants, Dr. J. C. Kunze, of the Lutheran 
Church, of Philadelphia, had established a classical 
school, which was finally superseded by the German de- 
partment of the University of Pennsylvania, conducted 
by Dr. Helmuth. This bilingual arrangement did not 
work very well, and it was not expected to be permanent. 
In New York Dr. Gros held, besides his pastorate, a 
professorship in Columbia College, and instructed a few 
German students, among whom were Milledoler and the 
younger Hendel. These arrangements could, however, 
only meet the wants of isolated students, and more ex- 
tensive educational facilities were imperatively demanded. 
Neither the Reformed nor the Lutheran Church felt it- 
self strong enough to establish a literary institution, and 
both Churches, therefore, welcomed an enterprise of a 
more general nature which proposed to provide facilities 
for higher education for the entire German community. 

1 In 1782 the Coetus requested the Synods of Holland to establish a 
High School in Pennsylvania for the education of ministers of the Gospel. 
The reply to this request is not known. 



EDUCATIONAL MOVEMENTS. 



241 



FRANKLIN COLLEGE. 

The beginning of the year 1787 was believed to be 
especially auspicious for the foundation of a German 
college. The country had now in some degree recov- 
ered from the Revolution, and was about to adopt a 
Federal Constitution. Many ancient prejudices had 
passed away, and there was a kindly feeling towards 
the Germans for their patriotism during the war of 
independence. The leading ministers of the Lutheran 
and Reformed Churches were on terms of affectionate 
intimacy; and it was believed that by their co-opera- 
tion with the members of the German Society of Phil- 
adelphia, who were deeply interested in the move- 
ment, an important work could be performed for the 
literary advancement of the German people. It was, . 
of course, never intended to establish a purely Ger- 
man institution; but it was believed that by the culti- 
vation of both languages it might be possible to bring 
the German and English citizens more closely together, 
and thus to advance the social and literary interests 
of the entire community. 

Benjamin Franklin, the most eminent citizen of Penn- 
sylvania, was instrumental in the establishment of many 
philanthropic institutions. Among these we may men- 
tion the Philadelphia Library, the Pennsylvania Hos- 
pital, the American Philosophical Society, and the 
University of Pennsylvania. It would be ungracious, 
we think, to refuse to recognize him as the founder 

of Franklin College. Though advanced in years, he 
16 



242 HISTORIC MANUAL. 

took a deep interest in the new institution, and was 
the largest individual contributor to its endowment. 

It was expected by the friends of the proposed insti- 
tution that the Legislative Assembly would make a 
considerable appropriation towards its endowment. In 
this expectation they were disappointed. By the incor- 
porating act, ten thousand acres of land lying within 
the boundaries of the present counties of Lycoming, 
Venango, and Bradford, in the State of Pennsylvania, 
were granted to the college, the expenses of survey- 
ing to be paid out of the treasury of the State. In 
February, 1788, an act was passed for "vesting the 
public storehouse and two lots of ground in the bor- 
ough and county of Lancaster in the trustees of Frank- 
lin College for the use of said institution." The donated 
lands were at that time unsalable, and the old store- 
house required extensive alterations before it could 
be used as a college-building. We have no means 
of knowing how large a sum was raised by private 
subscription, but it is evident that it was utterly inad- 
equate to its intended purpose. Many years passed 
before the land which had been granted by the Leg- 
islature became sufficiently valuable to be sold to 
advantage, and thus to furnish the nucleus of a respect- 
able endowment. 

Though the Legislature had granted the public store- 
house at Lancaster for a college-building, it was found 
necessary to make an addition to the original structure. 
The laying of the corner-stone was performed by Ben- 



FRANKLIN COLLEGE. 243 

jamin Franklin, and was one of his latest official acts. 
On this occasion he was accompanied by a French 
author, Hector St Jean Crevecceur, who, in his book 
("Voyage dans la Haute Pennsylvanie,") has preserved a 
record of the event. He says, " In the year 1787 I 
accompanied the venerable Franklin, at that time Gover- 
nor of Pennsylvania, on a journey to Lancaster, where he 
had been invited to lay the corner-stone of a college 
which he had founded there for the Germans." The 
author then proceeds to give an account of a conversa- 
tion with Franklin concerning the origin of the Ameri- 
can Indians. It is a pity that he did not rather speak at 
length of the exercises attendant upon the laying of the 
corner-stone. 

When the college-building was ready to be occupied, 
the institution was formally opened in the most impres- 
sive manner. Several copies of the programme are still 
extant, one of which is in the possession of the author. 
It is printed both in German and English, on the same 
sheet. There was a grand procession in which many 
dignitaries participated. The Reformed Coetus, which 
was then holding its annual meeting in Lancaster was 
present in a body. The German part of the programme 
includes several beautiful original hymns which were 
probably composed by Rev. Dr. Helmuth. There is 
also an English ode of unknown authorship, which was 
sung on the occasion, and which we quote as illustrative 
both of the literary tastes of the period and of the ex- 
alted expectations of the friends of the new college : 



244 



HISTORIC MANUAL, 



1. Strophe. 

Hail, ye Banks of Conestogoe ! 

Fertile, favor' d Region, hail ! 
Chosen seat of Franklin College, 

What but Good can here prevail ? 
Science never comes alone, 

Peace and Plenty, 
Heaven itself support her Cause ! 

1. Antistrophe. 

Creator, hail ! thy Light and Glory 

Rejoice the Good, the Bad dismay, 
Dispel the mists of Vice and Folly, 

And consecrate this happy day. 
Now doubly bless the favor'd Region, 
Where Science joins with mild Religion, 
To raise their grateful Hymns to GOD 

2. Strophe. 

By Jehovah's care protected 

The Fabric gains a height sublime ; 

Truth expands its bright effulgence, 
Error seeks another clime. 

All its base and dark attendants, 
Superstition, 

Pride and Discord fly from Truth. 

2. Antistrophe. 

All in the glorious work assisting, 
We build on Christ the corner-stone ; 

The walls may bear diverse directions, 
The building still shall be but one. 

Devotion pure and peaceful science, 

United, bid their foes Defiance, 

While Time remains the work shall stand. 



i 



FRANKLIN COLLEGE. 245 

Sermons were preached by the Rev. Dr. H. E. 
Muhlenberg and the Rev. Joseph Hutchins, rector of 
the Episcopal church — the former in German and the 
latter in English. Both sermons were published in 
pamphlet form, the latter not until 1806, nineteen years 
after its delivery. In his discourse Mr. Hutchins took 
occasion to recommend that the new institution should 
be prevailingly English. "As the limited capacity of 
man," he said, "can seldom attain excellence in more 
than one language, the study of English will conse- 
quently demand the principal attention of your chil- 
dren." However innocent such utterances may now 
appear to have been, they were hardly prudent under 
the circumstances. It would have been better to em- 
ploy language like that of Benjamin Rush in his 
" Essay on the Germans," written two years later : " Do 
not contend with their prejudices in favor of their 
language. It will be the channel through which the 
knowledge and discoveries of the wisest nations in 
Europe may be conveyed into our country." 

The first board of trustees of Franklin College con- 
sisted of the following gentlemen: Hons. Thomas Mif- 
flin and Thomas McKean, Revs. John H. C. Helmuth, 
Caspar Weyberg, Henry Muhlenberg, William Hendel, 
Nicholas Kurtz, George Troldenier, John Herbst, Joseph 
Hutchins, Frederic Weyland, Albertus Helffenstein, W. 
Ingold, Jacob Van Buskirk, Abraham Blumer, Fred- 
eric Dallicker, C. E. Shultz, F. V. Meltzheimer, Messrs. 
John Hubley, Joseph Hiester, Casper SchafTner, Peter 



246 



HISTORIC MANUAL. 



Hoofnagle, Christopher Crawford, Paul Zantzinger, 
Adam Hubley, Adam Reigart, Jasper Yeates, Stephen 
Chambers, Robert Morris, George Clymer, Philip 
Wager, William Bingham, William Hamilton, Benja- 
min Rush, M. D., William Rawle, Lewis Farmer, 
Christopher Kucher, Philip Groenwaldt, Michael Hahn, 
George Stake, Sr., and John Musser. 

This was a very intelligent and distinguished body. 
The clergymen named were generally the foremost 
men in the Lutheran and Reformed Churches. In- 
cluded in the list were a number of eminent Revolu- 
tionary officers and four of the Signers of the Declara- 
tion of Independence. 

The charter, as granted by the Legislature, appears 
at first sight to have been sufficiently liberal and com- 
prehensive. The faculty and board of trustees were 
authorized to grant such degrees in science and the 
liberal arts "as are usually granted in other colleges 
in America and Europe." The college was author- 
ized to hold property and receive bequests, "provided 
always the same do not exceed in the whole the 
yearly value of ten thousand pounds, valuing one Por- 
tugal half Johannes, weighing nine penny-weight, at 
three pounds." 

Though apparently so liberal, the charter was in some 
respects cumbrous and defective. Fifteen of the Trus- 
tees were required to be members of the Lutheran 
Church, fifteen of the Reformed, " the remainder to be 
chosen from any other society of Christians." The 



FRANKLIN COLLEGE. 24/ 

President of the college was to be forever chosen alter- 
nately from the Lutheran or Reformed Church, unless 
the trustees should " unanimously agree to elect and 
appoint two or more persons in succession of the same 
religious denomination, or some suitable person of any 
other society of Christians." In guarding the various 
interests represented, various minute regulations concern- 
ing meetings and elections were introduced into the 
charter, which subsequently interfered materially with 
the successful working of the institution. The Faculty 
as originally constituted was able and enthusiastic. The 
Rev. Dr. H. E. Muhlenberg, the celebrated botanist, was 
the first President, and the Rev. Dr. W. Hendel served 
as Vice-President. The Rev. Frederick V. Melsheimer, 
" the father of American Entomology," had special 
charge of the German department. Prof. Stewart gave 
instruction in the English branches, and Prof. J. C. W. 
Reichenbach taught Mathematics. A little later, Prof. 
James Ross took charge of the department of Ancient 
Languages, and it was while he was connected with the 
college that his celebrated Latin Grammar was written. 

There is no evidence that Franklin College ever 
formally graduated students or conferred degrees in the 
liberal arts. This was probably due to the exalted ideas 
of the faculty concerning the proper requirements of 
academic distinction. It was, however, customary for 
many years to hold an annual festival, which in many 
respects resembled a modern commencement. From the 
reports of these festivals published in the papers of the 



248 HISTORIC MANUAL. 

day, it appears that among the earliest students were 
young men who subsequently became influential minis- 
ters in the Lutheran and Reformed Churches. Among 
those who became Reformed ministers we may mention 
J. C. Becker, J. T. Faber, Jr., and Philip Gloninger. 

The school was well patronized from the beginning. 
In 1788 there were 125 students, of whom upwards of 
twenty studied the ancient languages. In order to ex- 
tend the advantages of the institution as widely as possi- 
ble, the rates of tuition were very low, so that the re- 
ceipts for tuition for the first session were only £40, and 
for the second £jo. There were three salaried teachers 
who received about ,£410. It is not surprising, there- 
fore, that the treasurer, John Hubley, Esq., at the end of 
the first year, reported a deficit of £244. In a letter to 
Dr. Benjamin Rush, of Philadelphia, the treasurer says, 
" I wrote to you some time ago how poorly our college 
stands, and how far we are in arrears. These arrears 
are increasing daily, and unless you gentlemen in Phila- 
delphia will put your shoulders to the wheel we must 
inevitably perish, and that soon." 

It is evident, therefore, that the chief trouble was 
financial. Professor Melsheimer writes, " If the Ger- 
mans will take an interest and increase the endow- 
ment, the institution will soon be among the most 
prosperous in the State." The German papers of the 
day contain many appeals for aid, as well as bitter 
complaints against the people for their lack of in- 
terest in this important enterprise. The fact is, the 



» 



FRANKLIN COLLEGE. 249 

time for success on so extensive a scale had not yet 
arrived. A large portion of the German population 
of Lancaster county was not favorable to higher edu- 
cation, and even the Lutherans and Reformed were 
not generally enthusiastic. They were warmly attached 
to their native language, and feared that the new insti- 
tution would make the English language more prom- 
inent than the German. If either of the Synods had 
possessed supreme control, it is probable that arrange- 
ments would have been made to meet the deficiencies 
of income by special contributions from the churches, 
but neither body was properly conscious of its respon- 
sibility, and each depended upon the other. Franklin 
College was therefore neglected, and the trustees could 
discover no other way of preventing utter ruin than by 
contracting its operations. It has been assumed by some 
writers that the college was closed, but this is a mis- 
take. The Rev. Dr. F. A. Muhlenberg, 1 who was him- 
self a professor at a comparatively recent period, says 
concerning it, "The school, it must be admitted, was 
constantly kept open, so that parents resident in that 
vicinity seldom stood in need of a place where their 
children could receive, at least, a respectable classical 
education." Sometimes, however, there was but a single 
professor, who received a small stipend from the Board, 
but depended in great measure on the fees received for 
tuition. The institution became a local academy, and 

1(( Educational Efforts of the Pennsylvania Synod," Evangelical Re- 
view, April, 1859. 



250 HISTORIC MANUAL. 

was of little advantage to the Church in general. Its 
property was, however, increasing in value, and it 
finally became possible to establish a college upon the 
old foundation. 

THE LAST YEARS OF THE COETUS. 

Though America had for some years been separated 
from Great Britain, the connection of the German Re- 
formed Churches of Pennsylvania with the Synods of 
Holland still remained unbroken. The latter continued 
to take a profound interest in the welfare of the Ameri- 
can churches, occasionally writing letters full of affec- 
tionate counsel. In conducting this correspondence, the 
difference of language was sometimes annoying. It was 
expected that the reports of the meetings of Coetus 
should be written in the language of Holland, but after 
the pioneers had passed away it was often difficult to 
find a secretary who was sufficiently familiar with that 
language to write it with fluency. Latin was occasion- 
ally substituted, but this did not entirely remove the 
difficulty, for, as one of the German ministers complains, 
" it is difficult to choose between writing in a language 
which one has never properly learned or in another 
which one has in great measure forgotten." During the 
later years of the correspondence the secretaries of 
Coetus sometimes ventured to write German; but this 
was not supposed to be agreeable to the " Fathers " in 
Holland, very few of whom could understand that lan- 
guage. 



THE LAST YEARS OF THE COETUS. 25 I 

The German churches of America owe a debt to the 
Synods of Holland which they can never repay. For 
more than half a century the latter continued their bene- 
factions without any possible anticipation of a return. It 
must have been a weary task to review the minutes of 
the German Coetus, and to give advice in cases whose 
difficulties they could not always perfectly appreciate. 
Sometimes they were disappointed in the men whom 
they had commissioned to labor in America, but they 
were never discouraged. In the whole history of the 
Church there is no better example of genuine philan- 
thropy. That the kindness of the Dutch Synods was 
gratefully acknowledged is very certain. When the 
Dutch Churches of New York and New Jersey were 
about to sever their connection with Holland, in 1 771 , 
they invited the German congregations to unite with 
them in the formation of a Synod ; but the latter de- 
clined in consequence of their affection for the " Fathers" 
who had shown them so much kindness. 

With all the aid furnished from Holland, and possibly 
to some extent in consequence of it, the Coetus re- 
mained a very inefficient body. Its resolutions were not 
final until they had been received and approved in Hol- 
land, and sometimes several years passed before a de- 
cision could in this wav be reached. Even with the 
neighboring Coetus of New York there was no official 
communication except through the Synods of Holland. 
In America the demand for ministers far exceeded the 
supply; but it was under many restrictions, and by 



252 HISTORIC MANUAL. 

special permission only, that the Coetus was authorized 
to add it to its numbers. At last it assumed the respon- 
sibility of performing the rite of ordination. The young 
men who were thus introduced into the ministry were 
probably not very favorably regarded in Holland, and 
became clamorous for a separate ecclesiastical organiza- 
tion. In 1 79 1 they secured the adoption of the following 
action : 

" Resolved, That the Coetus has the right at all times to examine and 
ordain those who offer themselves as candidates for the ministry, without 
asking or waiting for permission to do so from the Fathers in Holland." 

At the same meeting it was resolved to continue to 
send a report of the proceedings, accompanied with 
suitable explanations, "as may be necessary." This 
was equivalent to a declaration of independence, as 
the proceedings were to be sent merely as # a matter 
of courtesy, and not for revisibn. In 1792 the Coetus 
went a step further by directing Domines Pomp and 
Hendel to prepare a Synodical Constitution. This was 
practically the end of the Coetus; for in the next year 
the Synod held its first meeting, and by the adoption 
of the " Synodalordnung," became an independent body. 



CHAPTER X. 



The Synod of the German Reformed Church — "Die Synodalord- 
7iung" — The First Hymn-book — The Conflict of Languages — 
Correspondence with other Denominations — Condition of the 
Church — Unionistic Tendencies — Signs of Progress — The 
Classes. 

On the 27th of April, 1793, the Synod convened for 
the first time, in Lancaster, Pennsylvania. The whole 
number of German Reformed ministers was at that 
time twenty-two, of whom thirteen were present at 
this meeting. The separation from Holland was now 
completed by the adoption of a resolution to substitute 
a friendly letter for the usual annual report of pro- 
ceedings ; and the body which had been hitherto called 
"The Coetus of Pennsylvania," was henceforth to be 
known as "The Synod of the German Reformed Church 
in the United States of America." The most import- 
ant action was, however, the adoption of the " Synodal 
Ordnung," or Rules of Synod. Many of these rules 
are found in the present Constitution of the Reformed 
Church, but others have long since become obsolete. 
Ministers who had been sent to America by the Synods 
of Holland, or who might hereafter be sent, were 
entitled to membership; while those who came from 

other parts of Europe were to present certificates of 

(253) 



254 HISTORIC MANUAL. 

ordination and testimonials of good conduct. Candi- 
dates for licensure and ordination were required to be 
well grounded in the ancient languages, except in 
special cases when the applicant was more than twenty- 
five years of age, and was otherwise well prepared 
for the sacred office. The powers of the President of 
Synod were carefully guarded, but' he seems to have 
been a more influential personage than he is at present. 
He had not only the sole privilege of calling special 
meetings, but it was his duty to visit ministers who 
appeared to be going astray, for the purpose of repri- 
manding them, either privately or in the presence of 
two or three ministers. If a minister lived a vicious 
life, it became the duty of the President to suspend 
him from his office until the next meeting of Synod. 
The Secretary who performed his duties satisfactorily 
was to be elected President of Synod in the following 
year. Pastors were required to present reports of 
their ministry, as is now done at the meetings of 
Classes, and the elders were questioned concerning the 
state of the churches, not only formally, but minutely. 
At every session of Synod a private meeting was held, 
in which the orthodoxy of the sermons which had been 
preached during the convention was discussed, and 
private difficulties between the members were con- 
sidered and settled. 

In i-Soo an additional series of rules was adopted by 
which the Synod was made to consist of ordained minis- 
ters, Licentiates, and Catechists. Catechists, like licen- 



SYNOD OF THE GERMAN REFORMED CHURCH. 255 

tiates of the present day, were not allowed to administer 
the sacraments. They were frequently directed by 
Synod to supply vacant congregations, but were re- 
quired to keep a diary in which their labors in the minis- 
try were carefully recorded. This document was an- 
nually examined by Synod, and if found satisfactory the 
catechist either received permission to continue his labors 
for another year or was advanced to a higher grade 
in the ministry. Licentiates were authorized to adminis- 
ter the sacraments, and could serve congregations ; but 
their license was annually renewed, and at the meetings 
of Synod they were required to occupy back seats. 
They were also required to present a manuscript sermon 
annually to Synod, for inspection and review. Ministers 
sometimes remained licentiates for several years before 
receiving ordination. Thus they were for a long time 
on trial, and were not admitted to the possession of all 
the privileges of the sacred office until they had made 
full proof of their ministry. There were instances when 
young men entered upon the ministry with great en- 
thusiasm, but afterwards became convinced that they 
lacked the requisite degree of courage and perseverance 
for the proper prosecution of the work, Such men 
could withdraw while they were licentiates without in- 
curring censure, but after they were ordained it was 
universally acknowledged that they were bound to de- 
vote themselves exclusively to the ministry to the end of 
their lives. These rules appear to have been wisely 
adapted to the necessities of the Church. 



256 



HISTORIC MANUAL. 



CATECHISMS AND HYMN-BOOKS. 

During the colonial' period little attention had been 
given to cultus. As early as 1762, as we incidentally 
learn from a cotemporary document, 1 the Palatinate 
Liturgy was employed in all the churches, and though 
individual ministers occasionally employed other for- 
mularies with which they had become familiar in the 
Fatherland, the general practice remained the same 
until long after the beginning of the present century. 
As a symbol of faith the Heidelberg Catechism main- 
tained its position unquestioned from the beginning ; 
but in the instruction of youth it was sometimes supple- 
mented by the catechisms of Basel and Nassau-Siegen. 
At a somewhat later period catechisms, based on that 
of Heidelberg, were prepared and published for local 
use by F. L. Herman, Samuel Helffenstein, J. C. Becker, 
Samuel Hess, and others. 

The earliest American edition of the Heidelberg Cate- 
chism in the German language, of which we have any 
knowledge, was printed by Christopher Saur in 1752. 
A fine edition of the large " Palatinate " was issued in 
Philadelphia, in 1762, by Peter Miller & Co. The first 
edition of the catechism in the English language, for the 
use of the German Reformed Churches, was printed in 
1 8 10 by Starck and Lange, of Hanover, Penna. 

The hymn-book most frequently employed during the 
colonial period was known as that of " Marburg," from 
the place of its original publication. It was, we think, 



1 Mayer MSS. 1, 15. 



CATECHISMS AND HYMN-BOOKS. 257 

the best hymn-book then in use, containing more of the 
hymns of the Primitive Church than was usual in those 
days. This book was several times reprinted by Christo- 
pher Saur. It is one of the finest specimens of the typo- 
graphy of that celebrated printer, containing, besides the 
Psalms and Hymns, the Heidelberg Catechism, Morning 
and Evening Prayers, Gospel and Epistle lessons, and 
the History of the Destruction of Jerusalem. 

It appears evident that this book was printed by Saur 
as a private speculation, though for some years it was 
extensively used in the churches. During the Revolu- 
tion Saur's publication house was confiscated, on ac- 
count of the Toryism of its owner, and his books 
necessarily became scarce. The preparation of a hymn- 
book was therefore absolutely necessary, and in 1793 the 
Synod appointed a committee to attend to this important 
work. The committee consisted of Dr. Hendel, Helff- 
rich, Blumer, Wagner, Pauli and Mann. The resolution 
adopted by Synod reads: 

" Resolved, That a hymn-book be prepared, of which the Psalms shall 
be taken from Lobwasser and Spreng's improved version, and the Palatin- 
ate hymn-book shall form the basis of the hymns, with this difference 
only, that some unintelligible hymns be exchanged for better ones." 

It is evident that the work of revision and altera- 
tion became much more extensive than was originally 
intended. The preface says : " We have chosen the 
most edifying and best known hymns in the Marburg 
and Palatinate hymn-books, composed by Joachim Nean- 
der, Friedrich Adolph Lampe/ Caspar Zollikofer, and 
17 



258 HISTORIC MANUAL. 

other godly men among the Protestants. To these we 
have added a number of edifying spiritual songs, taken 
from the hymn-books recently published in various parts 
of Germany. The metres are arranged throughout ac- 
cording to the Palatinate hymn-book." 

This collection, entitled " Neues und Verbessertes Ge- 
sangbuch" was printed by Steiner and Kammerer, 
Philadelphia, 1797. It was an unfortunate period for 
the preparation of a hymn-book, and it was probably 
well that it was based on older collections. As it is, 
it contains a few hymns which were evidently com- 
posed under the Rationalistic spirit which was then 
prevalent in Germany. Others contain expressions 
which would be offensive to a more modern taste; 
but with all its imperfections, the book was creditable 
to its compilers. It was re-printed in numberless edi- 
tions, each with a frontispiece representing the Psalm- 
ist playing on his harp. Michael Billmeyer, of Ger- 
mantown, was for many years the publisher. Its use 
in some of the churches must have continued longer 
than is generally supposed, inasmuch as a handsome 
edition was printed as recently as 1850, by Enos 
Benner, of Sumneytown, Pennsylvania. 

THE CONFLICT OF LANGUAGES. 

In 1804 the church in Philadelphia requested Synod 
"to come to their assistance in their present sad con- 
dition, inasmuch as a total separation is to be feared 
from the fact that there is a strong party among them 



THE CONFLICT OF LANGUAGES. 259 

who desire an English sermon every two weeks." 
This may be regarded as the beginning of a conflict 
which continued for many years. 

There had, indeed, been English preaching here and 
there in the German Reformed churches some years 
earlier. Not to speak of Zubly, in Georgia, and Geb- 
hard, in New York, it is known that when the Rev. 
Caspar Wack became pastor of the churches of New 
Jersey, in 1782, he found it necessary to preach English. 
A few years later the Rev. Dr. Herman held regular 
English services in Germantown, Pennsylvania. It is 
hardly possible that all this could have occurred with- 
out some difference of opinion; but it was in Philadel- 
phia that the dissensions first became violent, and thus 
forced themselves upon the attention of Synod. A 
few years letter similar troubles broke out in other 
cities ; and it would be difficult to overestimate the 
losses which the Church was in this way made to 
suffer. If there had been ministers at hand who could 
have preached in both languages, much of this trouble 
might have been avoided; but there were probably 
not half a dozen members of the Synod who could 
employ the English language with any degree of flu- 
ency. It is easy enough now to see that affairs were 
badly managed, and that trivial personal advantages 
were often made to stand in the way of the best 
interests of the Church; but we fail to appreciate the 
difficulties of the situation. The Synod may have 
been weak, as has been asserted, but it should be 



260 HISTORIC MANUAL. 

remembered that it had neither men nor money. It 
is, therefore, not surprising that though it constantly 
counseled peace, the dissensions continued, and that 
the problem was left to work itself out as best it 
might. Possibly, this was all that could justly be 
expected, and it must be acknowledged that the course 
of history in the Reformed Church has, in this respect, 
not been very different from that in other churches 
where a change of language became unavoidable. It 
is, however, impossible to regard the mistakes and 
losses of this dreary period without sentiments of deep 
regret. 

CORRESPONDENCE WITH OTHER CHURCHES. 

In 1803 a letter was received by the Synod of the 
United States from the Rev. Dr. J. H. Livingston, re- 
questing that young ministers be sent to the des- 
titute German Reformed Churches in the State of New 
York, and at the same time suggesting that a fraternal 
correspondence be opened between the German Re- 
formed and Reformed Dutch Synods. The kindest feel- 
ings had always subsisted between the two bodies, but 
a correspondence by the exchange of delegates was 
then inaugurated which was for many years peculiarly 
intimate and affectionate. It may appear strange that 
these two branches of the Reformed Church were not 
organically united, but there were serious difficulties in 
the way. Though both Churches were equally attached 
to the Heidelberg Catechism, the German body did not 



CORRESPONDENCE WITH OTHER DENOMINATIONS. 26 1 



deem it desirable to increase the number of its confes- 
sions by subscribing to the Belgic Confession and the 
Articles of the Synod of Dordrecht, which it regarded as 
the exclusive possession of the Church of Holland. Be- 
sides this doctrinal difference, there was also a practical 
difficulty in the way of union. The two Churches occu- 
pied different territory, and did not at first employ the 
same language. There was but little personal communi- 
cation between their members, and it was even difficult 
to induce ministers to serve as corresponding delegates, 
on account of the extensive journey which such an ap- 
pointment involved. 

A similar correspondence with the German Lutheran 
Ministerium of Pennsylvania grew out of an invitation 
from the latter body to the Reformed Synod, in 1817, to 
unite in the annual celebration of the Festival of the 
Reformation on the 31st of October. Though the Re- 
formed Synod took no decisive action on the subject 
thus presented, it at the same meeting directed a com- 
mittee of conference to attend the meeting of the Luth- 
eran Synod, for the purpose, especially, of considering 
the propriety of unitedly founding a literary institution. 
The correspondence thus inaugurated was subsequently 
extended to several Lutheran Synods, and was thus 
maintained until a comparatively recent period. 

In 1823 a correspondence was opened with the Gen- 
eral Assembly of the Presbyterian Church, It was on 
this occasion agreed that ministers or members who 
might be under discipline in one of the corresponding 



262 



HISTORIC MANUAL. 



bodies should not be admitted to membership in the 
other. The two Churches were, however, to remain 
u separate and independent." On this basis correspond- 
ing delegates were annually appointed or elected by each 
body ; and during the period of " the great schism " a 
delegate was sent by the Reformed Synod impartially to 
the General Assembly of each of the " schools." 

The Synod of Ohio, before the establishment of the 
General Synod corresponded regularly with the Synod 
of the United States, and occasionally with other eccles- 
iastical bodies. At present the General Synod generally 
attends to this kind of correspondence, though each of 
the District Synods possesses its original privileges in 
this respect, if it chooses to exercise them. 

At the meeting of the General Synod held in 1884, 
delegates were elected to the following corresponding 
bodies : The General Synod of the Reformed Church in 
America ; the General Assembly of the Presbyterian 
Church ; the General Synod of the Evangelical Lutheran 
Church ; the Quadrennial Provincial Synod of the Mo- 
ravian Church ; and the Evangelical Synod of North 
America. 1 Though the " correspondence with Sister 
Churches " has possibly failed to accomplish all that was 
expected of it by its original promoters, it is a pleasant 
feature in our synodical assemblies, while at the same 
time it testifies to our belief in the essential unity of 
Christian believers. 

1 The latter body is popularly known as "The German Church-Union of 
the West." 



CONDITION OF THE CHURCH. 263 

It cannot be doubted that during the first two 
decades of the present century, the German Reformed 
Church in this country was in a discouraging con- 
dition. The first generation of ministers had mostly 
passed away, to be succeeded by others whose edu- 
cational advantages had been very limited. Their 
theological training had been in most cases entrusted 
to a preceptor who had perhaps been educated in 
Germany, but who in many years of pioneer service 
had possibly forgotten much of what he had learned 
in his youth, and was at any rate unable to keep up 
with the more recent developments of theologic science. 
The latter fact may not have been an unmixed evil, 
as in this way the Church was preserved from the 
ravages of the Rationalism which was then devastating 
the Fatherland. Some preceptors were conscientious, 
and gave their pupils a course not only in theology, 
but also in philosophy and the ancient languages; but 
there were others who did no more than to allow 
them the use of their rather limited libraries, and who 
appear to have been mainly solicitous of obtaining 
the fees paid by their students, or of using them as 
assistants in the pastoral labor of an extensive charge. 

We have no desire to reproach the Fathers for 
their shortcomings. No doubt the difficulties appeared 
insuperable, and the best was done that was possible 
under the circumstances; but it is easy to see that 
the wants of the Church could not be met in any 
such fashion. A few men of great natural ability over- 



264 HISTORIC MANUAL. 

came by persistent study many of the difficulties with 
which they were forced to grapple, and to their energy 
and devotion we owe the preservation of the Church 
at this momentous crisis. The condition of affairs 
was, however, sufficiently discouraging to dishearten 
the most courageous. The German immigration had 
almost ceased, and the denominational consciousness 
of the Churches in America had not yet awakened; 
and though the number of ministers and members 
was gradually increasing with the development of the 
country, it really seemed as though the German Re- 
formed Church had no separate mission. 

UNIONISTIC TENDENCIES. 

The mutual relations of the Reformed and Luth- 
eran Churches were at this time peculiarly intimate. 
They occupied the same territory, and in many places 
worshiped in the same building. The knowledge of 
the people concerning denominational distinctions was 
generally limited to certain minor matters of cere- 
monial observance. 1 

x If a Pennsylvania farmer had at this time been asked to point out 
the difference between the Reformed and Lutheran Churches, he would 
probably have said : " In the Lord's Prayer the Reformed say ' Unser 
Vater] and the Lutherans say ' Vater unser ; ' and further on in the same 
prayer the Lutherans say ' Erl'ose uns von dem UebelJ and the Reformed 
' Erl'ose tins von dem Bosen. ,i> He might also have referred to the fact 
that the Lutherans generally use unleavened bread in the Lord's Supper; 
and if particularly well instructed, he might have mentioned the variation 
in the division of the Ten Commandments which is found in the Cate- 
chisms of the two Churches. 



UNIONISTIC TENDENCIES. 265 

Union churches, which were once exceptional, had 
become exceedingly numerous, and in certain sections 
of the Church they are still almost universal. From 
one point of view it is, of course, pleasant to see two 
congregations worshiping in the same church; but it 
has been proved by experience that this arrangement 
is not conducive to their highest interests, and the 
synods of both Churches have consequently expressed 
their disapproval of the continued erection of union 
churches. It is, at best, as when two families occupy 
the same dwelling; the opportunities of pleasant social 
communication are more than counterbalanced by the 
dangers of interference and collision to which each 
family is necessarily exposed. 

In the period to which we have specially referred, 
it must be confessed that many ministers of the Re- 
formed and Lutheran Churches favored the organic 
union of these two bodies, not because they had 
reached a proper doctrinal basis for such union, but 
because they knew little and cared less about the 
questions at issue between them. 1 

The union of the Lutheran and Reformed churches 
of Prussia, in 1817, was not without its effect in 
America, and during the succeeding years frequent 

1 These unionistic tendencies are illustrated by the resolution adopted 
by the Reformed Synod in 1 812, to support the " Evangelical Magazine," 
founded by the Rev. Dr. Helmuth, and the formal approval by the same 
body, in 1817, of the " Gemeinschaftliche Gesangbuch" — a compilation 
prepared by irresponsible parties for use in union churches. 



266 



HISTORIC MANUAL. 



conferences were held in the hope of reaching a simi- 
ilar result. In 1824, when the consideration of the 
subject had begun to languish, a communication was 
received from the Lutheran Ministerium, urging the Re- 
formed Synod to devote renewed attention to the 
union of the Churches, and to labor earnestly for its 
speedy consummation. Indeed, it is probable that an 
effort would have been made to follow the European 
example, if it had not been for the fear expressed in 
an almost cotemporary document, that "some pastors 
and churches of each denomination would stand aloof, 
and that the result would thus be to introduce a new 
denomination without decreasing the number already 
in existence.' , The Reformed Church has always 
favored union when effected upon a proper basis; but 
it is questionable whether, if introduced at the time 
and under the circumstances to which we have referred, 
it would have produced the beneficent results which 
its promoters fondly expected. 

SIGNS OF PROGRESS. 

It must not be supposed that during this period of de- 
pression there were no signs of progress. The most 
hopeful feature was a general longing for better things, 
which, although expressed in abortive resolutions, was a 
prophecy of future advancement. There was especially 
an earnest desire for the establishment of a Theological 
school and the publication of a religious periodical. The 
time for these things had not yet fully come, but the 
seed was sown from which they subsequently grew. 



CHURCH GOVERNMENT. 



267 



THE CLASSES. 

Notwithstanding the difficulties which it was com- 
pelled to encounter, the Church had increased in num- 
bers until about seventy ministers were connected with 
Synod. The difficulty of bringing them together at 
Synodical meetings was fully appreciated, and it was 
suggested that ministers residing outside of Pennsylvania 
might organize Classes, electing a single delegate annu- 
ally to represent them at Synod. Nothing came of this 
until 1 8 1 8, when a committee was appointed to divide 
the Synod into districts or Classes. In 18 19 the division 
was effected, and each Classis was permitted to choose a 
name for itself. These Classes, eight in number, held 
their first meeting on the fourth Sunday after Easter, 
1820. The names respectively assumed by them were: 
Philadelphia, Northampton, 1 Lebanon, Susquehanna, 
West Pennsylvania, Zion, Maryland, and Ohio. 2 From 
these pioneer Classes 3 all the Classes at present in con- 

1 In 1824 the Classes of Philadelphia and Northampton were united by 
Synod and constituted a single classis. 

2 The Synod of Ohio, which was derived, as will be seen hereafter, 
from the Classis of Ohio, did not establish Classes within its bounds un- 
til 1842. The Classes organized at this time were Miami, Lancaster, 
Columbiana, Sandusky, Westmoreland, and Erie. 

3 Several of these Classes are now extinct. The following list of ad- 
ditional Classes constituted by the Synod of the United States prior to the 
organization of the General Synod, with the year of their earliest meet- 
ing, may be useful as a matter of reference : 

Virginia, 1824 (dissolved 1830); East Pennsylvania, 1826; North 
Carolina, 1830; Philadelphia (new), 1836; Virginia (new), 1839; Mer- 



268 



HISTORIC MANUAL. 



nection with the General Synod may be regarded as 
directly or indirectly derived. 1 

With the organization of the Classes, in 1820, the sec- 
ond period of the history of the Reformed Church in 
this country comes to a close. Hitherto its organization 
can hardly be said to have been completed. If the Re- 
formed Church owes its Synods to Zwingli, the Classes 
are derived from Calvin and the Church of France. In 
Holland and the Rhine Provinces of Germany they were 
introduced at least as early as 1 5 7 1 , and whether known 
as Classes or Presbyteries, they have everywhere been 
recognized as of fundamental importance to our system 
of government. Their introduction into the German Re- 
formed Church of this country, therefore, appropriately 
marks the time of its awakening to the nature of its mis- 
sion, and of an earnest determination to labor for its ac- 
complishment. 

cersburg, 1840 ; New York, 1840(F); Goshenhoppen, 1841; Lancaster, 
1852; East Susquehanna, 1856; West Susquehanna, 1856; Clarion (or- 
ganized by Synod of Ohio, 1850, transferred to Synod of U. S., 1857) ; 
St. Paul, 1861. 

1 In 1884 the number of Classes in connection with the General Synod 
was fifty-two, but several additional Classes have since been organized. 



CHAPTER XI. 

The Theological Seminary — Popular Opposition — " The Free 
Synod'" — Repeated Failures — The Semin-ary Founded at Car- 
lisle — Removed to York, Pa. — The Seminary and College at 
Mercersburg. 

At the Synod at Hagerstown, Md., in 1820, a plan 
was adopted for the establishment of a Theological Sem- 
inary. This was a consummation towards which the 
best men in the Church had looked forward with intense 
longing, and it is perhaps not surprising that on this 
occasion their enthusiasm carried them beyond the limits 
of ordinary prudence. In fact, they almost seem to have 
imagined that the work could be accomplished by the 
simple adoption of a resolution. On the ground of 
vague promises and of still more uncertain expectations, 
it was taken for granted that the income of the new insti- 
tution would be from the first greatly in excess of its 
expenses, and the Rev. Philip Milledoler, D. D., of New 
York,- was immediately elected Professor of Theology, at 
an annual salary of two thousand dollars. Frederick, 
Maryland, was selected as the location of the new insti- 
tution. Subscriptions for its endowment were solicited, 
but unfortunately most of these were made conditional 
on Dr. Milledoler's acceptance. It was supposed that in 

this way large contributions would be secured from the 

(269) 



270 HISTORIC MANUAL. 

Doctor's personal friends in New York ; but this proved 
a mistake, and the labor of several years was lost. 

Dr. Milledoler, though at this time connected with the 
Reformed Dutch Church, had been in his early ministry 
a member of the German Reformed Synod. He was in 
the zenith of his fame, and being equally familiar with 
the German and English languages, it was believed that 
he would not only gain the confidence of the Germans, 
but by his personal influence give the new Theological 
Seminary a prominent position among the institutions of 
the land. No doubt this estimate of Dr. Milledoler's 
abilities was correct ; but we cannot approve his course 
on this occasion. For two years he retained the call, 
leaving the Synod under the impression that he would 
certainly accept it ; but finally he declined and became 
Professor of Theology and President of Rutgers College, 
in New Brunswick. This was a grievous disappoint- 
ment, and for a while it seemed as though the project 
of establishing a German Reformed Theological Semin- 
ary had proved an utter failure. 

POPULAR OPPOSITION. 

In many parts of the Church the people failed to 
appreciate the necessity of establishing a theological 
institution, and indeed regarded it with great suspicion. 
The most ignorant could not fail to see that great 
movements were in progress in all the churches. The- 
ological and Literary institutions were springing up in 
various directions; ministers advocated the work of 



POPULAR OPPOSITION. 2/ I 

missions, and organized societies for its advancement. 
Colporteurs traversed the country distributing Bibles 
and tracts; and Sunday-schools were beginning to be 
generally established. All these things came so rap- 
idly that they attracted the attention of the entire 
community. It was a "shaking of the dry bones," 
that was offensive to those who were "at ease in 
Zion." Demagogues created the impression, in unedu- 
cated communities, that the ministers had formed a 
vast conspiracy to deprive the people of their liberty. 
The collections taken up for benevolent purposes, it 
was said, were soon to be succeeded by taxes, to be 
rigorously exacted for the support of the Church. 
Traditions concerning the tyranny of the State Churches 
of Germany, at the beginning of the last century, were 
sedulously revived, and a state of feeling was thus 
created of whose intensity we can hardly form a proper 
conception. Everything of which the Synods approved 
was regarded as suspicious; and theological seminaries 
became especially objectionable because the most emi- 
nent ministers were enthusiastic in their behalf. Books 
in opposition to Synods were written by Carl Gock and 
others, and these elicited replies which only added to the 
prevailing excitement. Anti-synod conventions were 
held at intervals for several years — the most important 
of them in 1829 — and some churches resolved that they 
would "employ" no minister who remained a member 
of Synod. The latter churches, in many instances, be- 
came the prey of deposed ministers or unordained 



272 HISTORIC MANUAL. 

vagrants, and were thus made to suffer for their folly. 
Many years passed before the Church in eastern Penn- 
sylvania was thoroughly pacified; and indeed it is 
questionable whether the evil results of this period of 
excitement have even now entirely disappeared. 

"the free synod." 

Closely connected with the troubles we have endeav- 
ored to describe, but by no means to be identified 
with them, was the schism which was generally known 
as "The Free Synod." Its founder and chief promoter 
was the Rev. F. L. Herman, D. D., the last of the 
missionaries sent to this country by the Synods of 
Holland. He was a thoroughly educated man, who 
had for many years been prominent in the councils 
of the Church. Among the ministers who had been 
employed in instructing candidates for the ministry, 
he was one of the most active, and his ability as an 
instructor was generally recognized. In his parsonage 
at Falkener Swamp he had organized a theological 
school, which was familiarly known as a The Swamp 
College." Students were required to remain under 
his care at least three years, and during this time he 
not only instructed them in theology and kindred 
sciences, but in the rudiments of the ancient lan- 
guages. The course would now be regarded as incom- 
plete, but it was probably the best that could under 
the circumstances be reasonably expected. When the 
Church determined to establish a Theological Seminary, 



THE FREE SYNOD. 273 

many of Dr. Herman's friends regarded him as the 
person best suited to be the first Professor of The- 
ology, and regretted that in its choice the Synod 
should have gone beyond the limits of the Church; 
but his name was never publicly proposed, and we 
would be far from intimating that he entertained any 
personal aspirations in this direction. 

When the Synod adopted the " Plan for the Estab- 
lishment of a Theological Seminary," in 1820, the fol- 
lowing resolution was adopted: 

"Resolved, That no minister shall hereafter have the privilege of 
receiving a young man in order to instruct him in theology, but may only 
direct him in his preliminary studies." 

We have no hesitation in characterizing this reso- 
lution as at least premature, for it should be remem- 
bered that the seminary was only "on paper," and had 
as yet no actual existence. As Dr. Herman was at 
this time the only minister who had any considerable 
number of students under his care, the resolution was 
supposed to be aimed at him and his incipient insti- 
tution. 

Dr. Herman now began to oppose the proposed Theo 
logical Seminary, basing his opposition principally on its 
proposed location at Frederick, Maryland, which, in his 
opinion, was too far distant from the centre of the 
Church. The controversy which ensued became per- 
sonal, and caused unpleasant feelings. Next year (1821) 
the Synod suspended Dr. Herman's gifted but wayward 

son, Frederick, from the ministerial office, and though 
18 



274 HISTORIC MANUAL. 

there could be no question as to the justice of the sen- 
tence, it is said to have been communicated to the father 
in terms which proved offensive. Dr. Herman and his 
friends immediately withdrew from the meeting of Synod 
and returned home without permission, for which acts 
they were severely censured by resolution. Though 
the Synod afterwards formally requested them to declare 
their intentions there was no doubt that a schism had al- 
ready occurred, and when Messrs. F. L. Herman, C. G. 
Herman, H. Dieffenbach, and J. C. Guldin were finally 
excluded from membership, these ministers had been for 
some time associated as members of the " Free Synod." 

We have not space to give a full account of the his- 
tory of this schismatic body. Its first title was " The 
Synod of the Free German Reformed congregations of 
Pennsylvania;" but this was subsequently changed to 
" The German Reformed Synod of Pennsylvania and Ad- 
jacent States." From various causes the organization 
grew very rapidly. All of Dr. Herman's students were 
now licensed and ordained by this Synod, though some 
of them soon connected themselves with the parent 
body. We have in our possession a list of the names of 
fifty-seven ministers who were at various times members 
of the " Free Synod," and more than one hundred con- 
gregations are recorded as having been in connection 
with it. Among the latter were churches in New York, 
Philadelphia, Allentown, Carlisle, and other important 
places. The schism was therefore by no means con- 
temptible. 



THE FREE SYNOD. 275 

The prosperity of the " Free Synod " was, however, 
more apparent than real. Its younger members felt that 
they had been placed in a position of antagonism to the 
progressive Christian spirit of the age. Their Synod 
had been founded on personal grievances and conse- 
quently lacked the elements of permanence. Mission- 
aries were sent to the Far West, as well as to the north- 
ern counties of Pennsylvania ; and it was proposed to 
establish a church-school on the manual-labor plan in 
Cumberland county, where a friend had offered to 
donate two hundred and fifty acres of land for this 
purpose. All these enterprises, however, only served 
to show that there was no real community of interest. 
With the increase of numbers, the looseness of the 
organization became more apparent, and many of its 
best members longed for union with a stronger body. 

Many years ago — when most of the leading mem- 
bers of the " Free Synod " were still living — an article 
giving a full account of the healing of the schism 
was published in "The Messenger." As its statements 
were at the time fully verified by the author, there 
need be no doubt concerning their correctness. We 
therefore do not hesitate to quote the concluding 
paragraphs of this article : 

"In the year 1836 the Free Synod met in Salem church, Philadelphia. 
Rev. T. H. Leinbach was elected President of the meeting. Dr. Her- 
man was in the city, but was able to attend only a part of the sessions 
on account of illness. It was during his absence, on the afternoon of 
Tuesday, September 6, 1836, that the subject of church-union was 
brought to the attention of Synod. One of the brethren — whose name, 



2j6 HISTORIC MANUAL. 

for obvious reasons, we decline to mention — stated that he had conferred 
with the younger Milledoler, and as a result of their deliberations he 
begged leave to offer a resolution to the following effect : 

" ' Resolved, That this Synod take measures to unite with the General 
Synod of the Reformed Dutch Church.' 

" At the conclusion of the remarks made in support of this resolution, 
there was silence for several minutes. Each felt that this was a moment 
of paramount importance, in which a hasty decision might jeopardize 
the interests of a large portion of the Church. At last, Rev. J. S. Dubbs, 
of Allentown, arose and stated that he too was in favor of union, but of 
union with the Synod of the German Reformed Church. ' We are Ger- 
man Reformed,' he said, 'and not Dutch Reformed; and a union with 
the latter body would be productive of endless confusion and of bitter 
heart-burnings. I propose, therefore, that this Synod — laying aside all 
personal feelings, and looking only to the best interests of the Church — 
take such measures as will best promote our re-union with the General 
Synod of the German Reformed Church.' 

"After these remarks there was again an interval of silence. Then Rev. 
J. S. Ebaugh, of Carlisle, requested the mover of the latter resolution to 
commit it to writing. This was done, as will be seen by referring to 
page 13 of the published minutes, from which we translate as follows: 

" ' Rev. J. S. Dubbs presented the following preamble and resolution : 

" 'Whereas, The division which has occurred in the Reformed Church 
has been productive of many differences, which were unpleasant to both 
of the existing Synods, and which must have been painful to every right- 
thinking mind ; and, 

'■ ' Whereas, We believe that a general desire exists that these differ- 
ences should now be adjusted; therefore, 

" ' Resolved, That the Reverend Synod send three delegates to the Gen- 
eral Synod of the German Reformed Church, to conier concerning terms 
of re-union, and to report the result of their deliberations to the Synod, 
which is to meet in Pottstown, Pa., in 1837, for final consideration.' 

" The above resolution was supported by the mover with extended 
remarks. He was then followed, in a similar strain, by Rev. Dr. Bibig- 
haus, Rev. J. C. Guldin, Rev. J. S. Ebaugh, and others. After consid- 



THE FREE SYNOD. 277 

erable discussion, the resolution was adopted. Three delegates were 
then appointed to present this action to the General Synod, which was 
about to convene at Baltimore, Md. The delegates appointed were Revs. 
J. S. Dubbs, C. G. Herman, and J. C. Guldin. 

"When the time arrived for the meeting of the Synod at Baltimore, Rev. 
C G. Herman was detained at home ; but the other delegates proceeded 
to fulfill the duty which had been imposed on them. At Baltimore they 
were received, as it were, with open arms. Their overtures were 
referred to a committee consisting of Rev. J. C. Becker, D. D., Rev. I. 
Gerhart, Rev. B. C. Wolff, D. D., and Elders George Hess, Jr., and 
James Grimes. This committee reported favorably to the reception of 
the Free Synod in a body, and their report was unanimously adopted. 
Synod also adopted a minute expressive of its gratitude to Almighty God, 
and of its 'sincere joy at the prospect of a union so essential to the best 
interests of the Church.' The delegates then returned home — much 
encouraged by their reception and by the action of Synod — to report to 
the body that had commissioned them. 

"The last Free Synod was held in Pottstown, Pa., in 1837. At this 
meeting the delegates presented their report, but soon found that unex- 
pected opposition awaited them. Dr. Herman was understood to be 

opposed to re-union, and though aged, his influence was still extensive. 

1 

It soon, however, became evident that the days of the Free Synod were 
numbered. Most of its members were now determined to return to trie- 
General Synod, under all circumstances, and the continued existence of 
the Free Synod became, therefore, almost an impossibility. After con- 
siderable discussion, the report of the delegates received the necessary 
ratification, and the ' Free Synod of Pennsylvania and Adjacent States,' 
thus became an integral part of the ' Synod of the German Reformed 
Church in the United States.' " x 

*An Independent Synod, composed in part of former members of the 
" Free Synod," maintained a sickly existence for some years in central 
Pennsylvania. It is said to have included sonie Lutheran elements, and 
was popularly known as the " Stiely Synod," from the prominence of 
the brothers Isaac and Philip Stiely in its organization. 



278 



HISTORIC MANUAL. 



A SECOND FAILURE. 

Though Dr. Milledoler's declination had shattered 
the best hopes of the friends of the proposed Theo- 
logical Seminary, they were not disposed to give up 
the work in despair. If the project could not be 
carried out on its projected scale, it might possibly 
be done in a more modest manner. It was, therefore, 
immediately resolved, in 1822, to found the new insti- 
tution in Harrisburg, Pennsylvania, against which loca- 
tion it was presumed there could be no objection. 
The Professor of Theology, it was proposed, should be 
elected pastor by the congregation in Harrisburg, and 
the Synod, on its part, pledged itself to contribute to 
his support the annual sum of five hundred dollars 
in addition to his pastoral salary. 

A serious obstacle to the success of this promising 
scheme was found in the fact that there was no 
vacancy in the pastorate of the church at Harrisburg. 
The Rev. John Weinbrenner had for several years 
been pastor of that congregation, and of several others 
in its immediate vicinity. He was a man of consid- 
erable talent, possessing unusual oratorical ability, who 
had taken great interest in the proposed establishment 
of a Theological Seminary, and had pledged himself to 
contribute in its support, for ten years, the annual 
sum of two hundred dollars. Recently he had, how- 
ever, become an enthusiastic advocate of what were 
known as " New Measures," carrying the revival sys- 
tem to an extreme that was unusual in the Reformed 



A SECOND FAILURE. 279 

churches. Some of the members of his church had, 
therefore, become dissatisfied, and the Synod was con- 
vinced that it would be well for him to seek another 
field of labor. The Consistory of the church at Har- 
risburg must have had the same opinion, for they 
expressed their willingness to accept the Professor of 
Theology as their pastor, provided that the position 
was first vacated by the resignation of Mr. Wein- 
brenner. The latter, however, asked time for consider- 
ation, and no further action was then taken. 

Next year (1823), the subject was taken up again. 
The Synod renewed its resolution to establish a Theo- 
logical Seminary at Harrisburg, and at once proceeded 
to elect a professor. On the first ballot the votes 
were equally divided between three candidates — Rev. 
Drs. S. Helffenstein, J. C. Becker, and L. Mayer. 
Then Dr. Mayer withdrew his name, and Dr. Helffen- 
stein was chosen. 

The troubles in the church in Harrisburg still con- 
tinued, and these, no doubt, were not without influ- 
ence on the mind of Dr. Helffenstein, who finally 
declined the call extended by Synod. Mr. Weinbren- 
ner became more and more alienated from the doc- 
trine and practice of the Reformed Church, and at last 
founded a separate denomination, whose members call 
themselves "The Church of God," but are popularly 
known as " Weinbrennerians." He was treated very 
leniently, in the hope that he would be brought to 
recognize his errors; but when it was finally announced 



280 



HISTORIC MANUAL. 



to the Synod, convened in Mifflinburg, in 1828, that 
Mr. Weinbrenner had refused to heed its citations, 
and was even then preaching against the doctrine of 
Infant Baptism, his name was reluctantly erased from 
the roll of members. 

In consequence of the declination of Dr. Helffen- 
stein, and of the contemporaneous troubles in the 
church at Harrisburg, the second attempt to estab- 
lish a Theological Seminary proved a failure. It was 
a season of gloom and depression, and some of the 
best men in the Church seriously contemplated the 
necessity of seeking a home in some other ecclesias- 
tical connection. Fortunately for the Church, their 
discouragement was not of long duration. It proved 
to be the darkness that precedes the dawn. 

THE SEMINARY FOUNDED AT CARLISLE. 

At the Synod convened in Bedford Pa., in 1824, a 
communication was received from the Trustees of 
Dickinson College — then under the control of the 
Presbyterian Church — inviting the Reformed Church 
to establish its Theological Seminary at Carlisle, in 
close connection with the literary institution which 
they represented. The college was to furnish suitable 
rooms for the use of the Seminary, and to permit 
theological students to attend the lectures of certain 
of its professors free of charge. In return for these 
favors, the Professor of Theology was to occupy the 
chair of History and German Literature in the col- 



THE SEMINARY FOUNDED AT CARLISLE. 



?8l 



lege. The scheme certainly looked promising, and we 
are not surprised to find that the Synod immediately 
accepted it. The call to Dr. Helffenstein was renewed, 
with the proviso that, in case of his non-acceptance, 




LEWIS MAYER. 

I 



a similar call should be extended to the Rev. Lewis 
Mayer, pastor of the Reformed church of York, Pa. 
Helffenstein declining, Mayer was called. The latter 
having accepted the call, the Theological Seminary 
was opened on the eleventh day of March, 1825, at 
Carlisle, Pa. The first class of students numbered five, 
of whom the late Rev. John G. Fritchey was the last 
survivor. The annual salary of the Professor of The- 
ology was fixed at $700, which was to be paid out of 
the Treasury of Synod. 



282 



HISTORIC MANUAL. 



The position of Professor was, under these circum- 
stances, oy no means attractive, and the Church was 
fortunate in being able to secure the services of Dr. 
Mayer. He was in many respects an extraordinary 
man. In his youth he had enjoyed few opportunities of 
literary ) culture, but perseverance had enabled him to 
surmount unusual obstacles. He was not only an excel- 
lent classical scholar, but was familiar with several 
modern languages, besides German and English, and 
took great interest in the study of certain branches of 
Natural Science. In Theology he was fully abreast with 
his American cotemporaries ; and though subsequently 
accused of varying on minor points from the accepted 
standards, it is affirmed by competent judges that this 
divergence was more apparent than real. In the main 
his system agreed with the current Reformed theology 
of his day; and his memory is justly revered in the 
institution of which, with great self-sacrifice, he helped 
to lay the foundations. 

At first the Seminary enjoyed the support of but a 
portion of the Church, and even among its friends there 
were many who were doubtful with regard to its ulti- 
mate success. It was therefore necessary to resort to 
extraordinary means to secure funds for its endowment. 
During the summer of 1825 Rev. James R. Reily, one 
of the most zealous friends of the Seminary, visited Ger- 
many to solicit contributions towards an enterprise that 
was so intimately related to the welfare of emigrants 
from the Fatherland. He was very kindly received, 



THE SEMINARY AT YORK, PA. 283 

especially in Holland, Prussia, and Switzerland, and col- 
lected $6,700, in money and books. One of the most 
liberal contributors was His Majesty, Frederick William 
III., King of Prussia, and many volumes presented by 
him are still in the library of the Seminary. About the 
same time Rev. J. C. Beecher, of Shepherdstown, Va., 
succeeded in this country in collecting a handsome sum 
for the endowment of the Semimary, and thus, it is said, 
saved it from financial ruin. 

The arrangement with Dickinson College, at Car- 
lisle, did not prove satisfactory. The college was 
financially involved, and found itself unable to provide 
proper accommodations for the Seminary. On the 
other hand, the college students did not desire to 
study German, and Dr. Mayer, therefore, found him- 
self unable to make a proper return for even the 
scanty favors which had been shown him. For these, 
and other reasons, it was concluded, in 1829, that 
Carlisle was not a satisfactory location for the Theo- 
logical Seminary. The effects of the institution were 
still few in number, and their removal was easily 
accomplished. 

THE SEMINARY AT YORK, PA. 

The Seminary was re-organized at York, Pa., on 
the nth of November, 1829, and was conducted in 
this place until the autumn of 1837. ^ was a ^ me 
of many trials, caused principally by financial embar- 
rassment. During all this time the institution was in 



284 HISTORIC MANUAL. 

charge of Dr. Mayer, assisted, in 183 1, by the Rev. 
Daniel Young, and subsequently by Dr. Frederick A. 
Rauch. The number of students who completed their 
theological course during this period was thirty-five. 

As most of the students had not received an aca- 
demic training, the professors found it necessary from the 
beginning to impart instruction in the different branches 
of a preparatory course. The way was thus gradually 
prepared for the establishment, in 1831, of a classical 
department, which was known as the High School of 
the Reformed Church. 

As the High School became prosperous, there was 
a general desire to raise it to the rank of a college. 
At this time the trustees of Franklin College, in which 
the Reformed Church still, retained a third interest, 
made liberal offers for the removal of the High School 
to Lancaster; but as the institution would, at that 
place, have been under the control of several denom- 
inations, and as the connection of a theological 
seminary with Franklin College was not desired, the 
invitation was respectfully declined. Proposals were 
received from the citizens of Mercersburg, and at the 
Synod of Chambersburg, in 1835, these proposals were 
accepted. The literary institution was at once removed 
to Mercersburg, but the seminary remained two years 
longer in York, under the care of Rev. Dr. Mayer. 



MARSHALL COLLEGE. 

This institution was organized in Mercersburg in 



FREDERICK A. RAUCH. 285 

accordance with a charter granted by the Legislature 
of Pennsylvania, which at the same time voted an 
appropriation of twelve thousand dollars to its endow- 
ment. It was named in honor of Chief Justice John 
Marshall, who was then in the zenith of his fame, but 
died in the same year. 




FREDERICK A. RAUCH. 



The Rev. F. A. Rauch, Ph. D., who had previously 
been principal of the High School, became the first presi- 
dent of Marshall College. 1 He was born in Hesse Darm- 
stadt in 1806, and had been thoroughly educated at the 

1 Dr. Rauch' s portrait is believed never to have been taken from life, 
but after his death an imperfect sketch of his features was made by one 
of his friends. From this sketch all existing portraits are derived, and it 
is well understood that they fail to do justice to the original. 



286 



HISTORIC MANUAL. 



University of Marburg. For a short time he was pro- 
fessor extraordinary at Giessen, but came to America in 
1 83 1, on account of political complications in his native 
land. After serving for some time as Professor of Ger- 
man in Lafayette College, he was called by the Reformed 
Church to take charge of its classical institution. He 
continued in this position until his death, which occurred 
March 2, 1841. In 1840 he published his work on 
" Psychology," which may be said to have introduced 
this science to the attention of American students. A 
more extensive work on " Ethics " was left unfinished. 
A volume of his sermons, entitled " The Inner Life of 
the Christian," was subsequently edited and published by 
Rev. Dr. E. V. Gerhart. Dr. Rauch's remains were re- 
moved from Mercersburg to Lancaster in 1859, and were 
solemnly re-interred in Lancaster Cemetery. A hand- 
some monument to his memory has been erected in front 
of the college-building. 

In 1837 the unnatural separation of the College and 
Seminary was brought to a conclusion by the removal of 
the latter institution to Mercersburg. Dr. Mayer, who 
was unwilling to go with the Seminary, resigned and 
remained in York. From this time, for many years, the 
history of the two institutions runs parallel, and may be 
simultaneously considered. 

THE SEMINARY AND COLLEGE IN MERCERSBURG. 

For one year the whole course of theological instruc- 
tion was in charge of Dr. Rauch, and in 1837-38 there 



THE SEMINARY AND COLLEGE IN MERCERSBURG. 287 

was but one student in the Seminary. Then Dr. Mayer, 
at the urgent request of Synod, consented to resume his 
place; but he remained in Mercersburg only one year 
and, in 1839, finally withdrew. In the same year a 
call to a professorship was extended to Dr. J. C. Becker, 
of Northampton county, Pa., but he declined to leave his 




THEOLOGICAL SEMINARY. 



pastoral work. Dr. Rauch's failing health warned the 
church that the powers of a single individual, however 
capable, were unequal to the task of performing the two- 
fold duty of Professor of Theology and President of 
Marshall College. Accordingly, at a special meeting of 
the Synod, held in Chambersburg early in 1840, the 
vacant chair of Professor of Systematic Theology was 



288 



HISTORIC MANUAL. 




JOHN WILLIAMSON NEVIN. 



JOHN WILLIAMSON NEVIN. 2SO, 

filled by the election of the Rev. John Williamson Nevin, 1 
D. D., then Professor in the Theological Seminary at 
Alleghany, Pa. After due consideration he accepted the 
appointment, and entered upon its dutes in the month of 
May of the year of his election. " This change of posi- 
tion " says one of his recent biographers, " was not con- 
sidered to be of itself any change of denominational faith, 
only a transition from one section of the general Re- 
formed confession to another, and took place accordingly 
with the full approbation and favor of the friends of Dr. 
Nevin in the Presbyterian Church, and under the advice 
of Dr. Archibald Alexander, his former theological in- 
structor at Princeton." 2 

During his residence in Alleghany, Dr. Nevin had be- 
gun to study the German language, and to take a pro- 
found interest in German Theology. He was therefore 
better prepared than most English divines to understand 
the proper character of the Reformed Church, and to 
enter intelligently upon the special work to which he 
had been called. "The death of Dr. Rauch, in 1841, 
made it necessary for Dr. Nevin to assume the tempo- 

x John Williamson Nevin, D £>., LL. D., was born in Franklin co., 
Pa., Feb. 20, 1803. Graduated in Union College, 1 82 1. Studied Theol- 
ogy at Princeton, and was for two years assistant teacher there, during 
which time he wrote " Biblical Antiquities." Professor in the Theological 
Seminary at Alleghany, Pa., 1829-1839. Professor of Theology in Mer- 
cersburg, 1840-185 1, and President of Marshall College, 1841-1853. 
President of Franklin and Marshall College, 1866-1876. Has since lived 
in retirement at Carnarvon Place, near Lancaster, Pa. 

2 Ellis and Evans's " History of Lancaster County," p. 424. 
19 



29O HISTORIC MANUAL. 

rary presidency of the college, which was afterwards 
made permanent, and which position he filled for ten 
years without receiving any salary." 1 "In 1843," sa y s 
the writer from whom we have just quoted, "he became 
involved in what has been known as the ' Anxious Bench 
controversy,' through the publication of his tract called 
1 The Anxious Bench,' directed against the use of cer- 
tain means and methods employed extensively at the 
time among different denominations in the service of re- 
ligious revivals, which has been regarded as the begin- 
ning of the movement since spoken of as the Mercers- 
burg Theology." 

For three years after the death of Dr. Rauch, Dr. ' 
Nevin, assisted only by a teacher, of Hebrew, had sole 
charge of the Theological Seminary. There was, how- 
ever, an earnest desire in the church to aid him by 
securing a German professor to carry on the work which 
had been begun by the lamented Rauch. 

In 1843 the Synod unanimously elected to this posi- 
tion the Rev Dr. F. W. Krummacher, of Elberfeld, 
Prussia. As Dr. Krummacher was the most celebrated 
pulpit orator of Germany, they would not have ventured 
to extend the call without previous assurances that it 
would be favorably considered. Rev. Drs. T. L. Hof- 

1 In 1841 the German Reformed Church celebrated the Centennial 
anniversary of its organization in this country. The date was arbitrarily 
chosen, and the celebration was by no means universal; but the offerings 
of the churches, which were mainly appropriated to Marshall College and 
the Theological Seminary, were of great advantage to these incipient in- 
stitutions. 



PHILIP SCHAFF. 29 1 

feditz and B. S. Schneck were appointed commissioners 
to present the call in person. They sailed for Europe in 
the following May, and were very cordially received in 
the Fatherland. Dr. Krummacher, however, finally felt 
constrained to decline, especially as the Prussian govern- 
ment expressed a decided disinclination to his removal. 
Unwilling to return to America without having accom- 
plished their mission, the commissioners consulted with 
some of the leading divines of Germany, and were by 
them directed to the Rev. Philip Schaff, Ph. D., 1 who was 
at that time a professor extraordinary in the University 
of Berlin. On their return to America the delegates pro- 
posed his name to the Synod, and he was unanimously 
elected. He was installed Professor of Church History 
and Biblical Literature, in the city of Reading, on the 
25th of October, 1844. 

Dr. Schaff's inaugural address, " The Principle of 
Protestantism," was published in German and English, 
and at once attracted extraordinary attention. Its ability 
was universally recognized, but it contained views con- 
cerning its subject which, however well known in 
Europe, appeared new to American readers, and pro- 
voked no small amount of adverse criticism. They even 
led to an investigation on the part of the Synod, in 1845, 
which resulted in an almost unanimous expression of 
confidence in the orthodoxy of the professor. 

1 Philip Schaff, D. D., LL. D., was born at Chur, Switzerland, Jan. I, 
1 81 9. He is at present a Professor in the Union Theological Seminary in 
New York, and has an international reputation as a distinguished theo- 
logian and author. 



292 HISTORIC MANUAL. 

The succeeding years were marked by intense theo- 
logical and literary activity. The two professors, Drs. 
Nevin and Schaff, labored together in perfect harmony, 
and their united influence was felt far beyond the limits 
of the Reformed Church. In 1846 Dr. Nevin published 
" The Mystical Presence, a vindication of the Reformed 
or Calvinistic Doctrine of the Holy Eucharist ;" a book 
which has been regarded as marking an epoch in the 
history of American Theology. This was followed in 
1847 by " The History and Genius of the Heidelberg 
Catechism," and in 1848 by a tract entitled " Antichrist, 
or the Spirit of Sect and Schism." In the latter year 
Dr. Schaff began the publication of the " Kirchenfreitnd, 
a monthly magazine devoted to the interests of the 
German Churches of America; and in 1849 Dr. Nevin 
was instrumental in founding the " Mercersburg Re- 
view," of which he remained the editor and chief con- 
tributor until 1853. During the same period, Dr. Schaff 
wrote his History of the Apostolic Church," which ap- 
peared in German in 185 1, and was subsequently trans- 
lated into English, under the direction of the author, by 
the Rev. Edward D. Yeomans. The same writer, dur- 
ing his connection with the Theological Seminary at 
Mercersburg published a " German Hymn-Book " 
(1859); "America, its Political, Social, and Religious 
Character" (1854); Germany, its Universities and 
Divines" (1857); "History of the Christian Church of 
the First Three Centuries" (1858); besides -various 
minor tracts and essays. 



THE SEMINARY AND COLLEGE IN MERCERSURG. 293 

The remarkable literary activity of the professors at 
Mercersburg naturally attracted great attention. Ger- 
man Theology and Philosophy were in those days com- 
paratively unknown in this country, and it is not surpris- 
ing that their introduction should have induced contro- 
versy and opposition. The subjects discussed were pro- 
foundly interesting, and were treated with unusual free- 
dom of thought and expression. 

It is not our purpose to consider in detail the long 
controversies which were thus inaugurated, In a gen- 
eral way it may be remarked that the questions which 
were under discussion belonged rather to the Church in 
general than to any single denomination, and that there 
is hardly an ancient and historical church in the world 
which has not been shaken by the conflicts which they 
induced. 

In the Reformed Church these controversies were 
conducted with extraordinary energy and ability. Grad- 
ually the utterances of the Professors at Mercersburg 
and their coadjutors came to be known as "Mercersburg 
Theology " — a term which was at first introduced by its 
opponents, but was subsequently tacitly accepted by its 
friends. It did not properly designate an organized 
theological system, but a movement in the life of the 
Church; and consequently left room for injudicious and 
extreme utterances on the part of professed friends, 
which did it more harm than the attacks of its most vio- 
lent opponents. 

It is probably still too soon to express a judgment 



294 HISTORIC MANUAL. 

with reference to what has been called " Mercersburg 
Theology " and the controversies connected with it 
For those who desire to study the questions involved, 
there is a whole literature, consisting of the controversial 
publications of the period. No doubt there were errors 
on both sides, and on both sides there were individuals 
who renounced the Church of their fathers because they 
felt themselves unable to mould its faith and direct its 
counsels. The faith of the Reformed Church was, how- 
ever, studied not only by ministers, but by the people; 
and its historical relations to other Christian denomina- 
tions came to be intelligently comprehended. The 
Heidelberg Catechism, which had in great measure been 
crowded out of practical use by catechisms prepared by 
individual ministers, was now reestablished in the affec- 
tions of the people, not in name only, but in spirit and 
truth. It was a great blessing that in these contro- 
versies there was no tendency on either side towards the 
rationalism which had been so prevalent in Europe, but 
that through many difficulties and trials the Church was 
evidently struggling onwards towards a clearer appre- 
hension of the central verities of the Christian faith. 
For these and other reasons, we have no hesitation in 
affirming that the period of " the Mercersburg move- 
ment " was not a time of retrogression but of genuine 
advancement. 

In 1853, Marshall College was removed to Lancaster, 1 

1 Marshall College, while at Mercersburg, held high rank as a literary 
institution. The number of students was large, and nearly two hundred 



MARSHALL COLLEGE. ' 295 

but the Theological Seminary remained in Mercersburg 
until 1 87 1. Dr. Nevin had retired in 185 1, but Dr. 
SchafT continued -in connection with the latter institution 
until 1865. Rev. Bernard C. Wolff, D. D., held the 
chair of Systematic Theology from 1852 to 1864. He 
was succeeded by Rev. Henry Harbaugh, D. D., who 
occupied the position until his death, which occurred in 

1867. Rev. E. E. Higbee, D. D., was Professor of 
Church History and Exegesis from 1865 to 187 1. In 

1868, Rev. E. V. Gerhart, D. D., was chosen to fill the 
place vacated by the death of Dr. Harbaugh. He was 
the only member of the faculty who accompanied the 
Seminary to Lancaster. 

In 1857 the Synod established a Theological Tutor- 
ship, partly by a fund invested in Germany, the gift of 
Baron von Bethman-Hollweg, which had been made 
available for this purpose, and partly by gifts from indi- 
viduals and Classes. The successive incumbents while 
the institution was in Mercersburg were William M. 
Reily, A. M., and Jacob B. Kerschner, A. M. 

The largest contributions to the endowment of the in- 
stitution received during this period were a bequest of 
ten thousand dollars from the estate of Mr. Daniel 
Kieffer, of Berks County, and a gift of five thousand dol- 
lars from Miss Ann E. Keller. 

were graduated in the regular classical course. The difficulties which 
necessitated the acceptance of propositions of union from Franklin Col- 
lege, were purely financial. It is believed that a book will soon be pre- 
pared in which the history of our literary institutions will be more 
minutely related than is possible in the present volume. 



296 HISTORIC MANUAL. 

In 1 87 1, Rev. Thomas G. Apple, D. D., was elected 
Professor of Church History and Exegesis, and Rev. F. 
A. Gast, D. D., was appointed tutor. Jn the following 
year the tutorship was changed to a full Professorship, 
and Dr. Gast was elected professor. The faculty is now 
constituted as follows : Rev. E. V. Gerhart, D. D., Pro- 
fessor of Systematic and Practical Theology ; Rev T. G. 
Apple, D. D., Professor of Church History and Exegesis; 
and Rev. F. A. Gast, D. D., Professor of Hebrew and 
Old Testament Theology. 

When this Theological Seminary was organized there 
were about eighty ministers in connection with the (Ger- 
man) Reformed Church in the United States ; now there 
are nearly eight hundred. Other theological institutions 
have since been established, and these have done their 
full share in the work of supplying the Church with an 
educated ministry ; but an important part of this progress 
and success is naturally due to the institution which was 
first in the field, and which now numbers about four hun- 
dred ministers upon its roll of graduates. In 1884 the 
Synods of the United States, Pittsburg, and the Potomac, 
each resolved to provide for the endowment of an addi- 
tional professorship. When this work is completed there 
will be six professors in connection with the institution, 
and its efficiency and influence will be greatly increased. 
The demand for thoroughly educated ministers has never 
been more urgent than it is at present, and we therefore 
trust that our Theological Seminaries will continue to 
enjoy the favor of the Church. 



\ 



CHAPTER XII. 

The Synod of Ohio — Western Theological Seminary — Literary 
Institutions in the East and West. 

We have now reached a period when the materials 
of history become abundant. It may be said, in a 
general way, that it was a time of gradual growth and 
advancement, though a large portion of the Church as 
yet failed to appreciate the importance of unity and 
co-operation. We can only refer to a few of the sub- 
jects which occupied the attention of the Church, and 
in considering them we crave the liberty of frequently 
departing from a strictly chronological order. 

THE SYNOD OF OHIO. 

We have already referred to several of the pioneers 
of the Reformed Church in the Great West. The first 
Reformed minister settled within the limits of the 
present State of Ohio is believed to have been the 
Rev. Jacob Christman, who began to labor in Warren 
county in 1803. In the following year (1804) that 
truly apostolic man, the Rev. John Jacob Larose, 
entered upon the field, and for many years his exten- 
sive missionary journeys were a source of comfort to 
hundreds of isolated members of the Church. In 

18 1 2 the Synod resolved "to send certain ministers 

(297) 



298 HISTORIC MANUAL. 

into the western country, to visit the members of our 
Church residing there," and " that a collection be taken 
up in each congregation for their support." The min- 
isters appointed to this service were William Hendel, 
Jr., and J. W. Dechant. Hendel was subsequently 
excused, but Dechant began his labors in Ohio in 
1 8 16. Gradually the number of ministers increased, 
and in 18 19, when the Synod of the United States 
was divided into Classes, it was possible to form a 
Classis of Ohio. The Classis was formally organized 
at Lancaster, Ohio, on the 1st of May, 1820, and at 
that time included five ministers, fifty congregations, 
and about eighteen hundred communicants. Four years 
later this Classis, at its meeting in New Philadelphia, 
O., on the 14th of June, 1824, resolved itself into a 
synod, under the title of "The German Evangelical 
Reformed Synod of Ohio." On this occasion but eight 
ministers were present, and as the number was so 
small, we may as well enumerate them. Their names 
were J. P. Mahnenschmidt, Thomas Winters, George 
Weiss, Benjamin Faust, Henry Sonnedecker, Daniel 
Rahauser, David Shearer, and William Reiter. John 
Jacob Larose and Simon Riegel are noted as absent, 
and John Peter Dechant as having died within the 
year. David Winters, J. Descombes, and John Pence, 
were admitted to membership at the same meeting. 
These ministers may be regarded as the pioneers of 
the Synod of Ohio. 

The occasion which induced the division from the par- 



THE SYNOD OF OHIO. 299 

ent Synod was almost identical with that which had 
originally caused the separation of the latter from the 
Church of Holland. In both cases the superior body 
regarded the ordination of ministers as its special pre- 
rogative, and declined to grant this privilege to a sub- 
ordinate organization. In 1823 the Classis of North- 
ampton applied to the Synod of the United States for 
permission to examine a candidate (Mr. Philip Zeiser), 
and " if found qualified to ordain him to the gospel min- 
istry." The Synod, however, declined to grant the re- 
quest, and officially declared that " no candidate shall in 
future be examined and ordained except by Synod." 
As might have been expected, the members of the 
Classis of Ohio, who were farthest distant from the cen- 
tre of the Church, felt aggrieved by this decision. It was 
impracticable, they declared in their published protest, 
to require candidates for the ministry to undertake a 
long and expensive journey for the purpose of receiving 
ordination from the hands of the Synod. " The money 
expended in traveling over the mountains," they said, 
"might be applied to much better advantage in building 
up the Church at home." 

As there seemed to be little hope that the Synod 
would rescind its action, the only course which sug- 
gested itself to the Classis of Ohio was to declare its in- 
dependence, and to assume the privilege to which it be- 
lieved itself justly entitled. There was but little per- 
sonal feeling involved in this action ; it was the cutting 
of a knot which the Classis found itself unable to untie. 



JOO HISTORIC MANUAL. 

The course taken was irregular, but it may be regarded 
as to some extent warranted by urgent necessity. 

For some years after the separation there was, it is 
true, a certain coldness between the two Synods, and 
they had but little direct communication; but each re- 
garded the other as belonging to the same Church, and 
ministers were dismissed from one to the other without 
hesitation. The Synod of the United States, having in 
the meantime granted to its Classes the privilege of per- 
forming the rite of ordination, several times invited the 
Synod of Ohio to resume its former classical relations ; 
but the latter felt that it had a special mission, and was 
naturally unwilling to occupy a subordinate position. In 
1837 the Classis of West Pennsylvania, which had 
hitherto belonged to the Synod of the United States, be- 
came connected with the Synod of Ohio, and the latter 
thus became a much stronger and more efficient body. 
Its territory had, however, become greatly enlarged, and 
the difficulty of convening its members was accordingly 
increased. The charges were widely scattered, and the 
ministers who resided on the frontiers often endured 
great dangers and privations on their way to the place 
of meeting. With a view of decreasing these difficul- 
ties, and of promoting the efficiency of its practical 
operations, the Ohio Synod, during its annual sessions 
at Lancaster, Ohio, in June 1839, divided its territory 
into three District Synods which were to meet annually, 
and constituted itself a General Synod, to meet every 
third year. 



THE SYNOD OF OHIO. 301 

This arrangement, it seems, did not prove satisfac- 
tory, and three years later it was abandoned. In that 
year (1842) the Triennial General Synod of Ohio con- 
vened at Canton, and proved a very important assem- 
bly. It entered largely into the work of reconstruc- 
tion and re-adjustment, and exerted an important 
influence on the general life of the Church. A plan 
of co-operation with the Synod of the United States 
by the interchange of delegates was adopted, and, in 
place of its own, it adopted the Constitution of the 
latter body. This system of correspondence was con- 
tinued until the organization of the present General 
Synod rendered it no longer necessary. 

In doctrine and discipline there was, at this time, 
no important difference between the East and West. 
At the time of its organization the Synod of Ohio 
had declared its unalterable attachment to the Heid- 
elberg Catechism and the ancient usages of the Church, 
and had, in 1832, published a Constitution which fully 
harmonized with this profession. The doctrinal and 
practical questions which claimed the attention of the 
synods were generally the same, though slightly varied 
by local circumstances. Thus, for instance, in the 
West the conflict concerning the propriety of employ- 
ing extraordinary measures for the promotion of revi- 
vals of religion was more intense than in the eastern 
portion of the Church, and even resulted in the for- 
mation, in 1846, of the "German Independent Synod 
of Ohio," which after a separate existence of six years 



3©2 HISTORIC MANUAL. 

re-united in a body with the Ohio Synod. As a gen- 
eral thing there was, in all sections of the Church, 
great reverence for the ancient landmarks, though 
there were many who recognized the danger of falling 
into a state of heartless formalism, and some who in 
their, opposition to this evil suffered their zeal to outrun 
the bounds of their discretion. " It is evident," says Dr. 
I. H. Reiter, with reference to the early days of the 
Ohio Synod, " that the idea of the supernatural and the 
divine elements of Christianity was not ignored or dis- 
carded. This appears from certain facts and official acts. 
The fathers, as foreshadowed in the parochial reports, 
as well as in the synodical records, were not only 
'churchly,' but faithful to the customs of the Church, to 
the practice of catechisation, and to the proper use of the 
means of grace. The ordinances of divine appointment 
were valued and observed. In 1830, with the view of 
giving due prominence and significance to the Divine 
Ordinances, the Synod made it the duty of every minis- 
ter to make proper account of the worship of the sanct- 
uary and to administer the Lord's Supper at least twice 
in each year in all the congregations. And from the re- 
ports of baptisms, it is evident that this ordinance was 
generally observed." 

" It also appears from the official record, that due 
regard was had for the leading Church Festivals, such 
as Christmas, Good Friday, Easter, and Pentecost ; and, 
in 1837, it was resolved 'that Good Friday be observed 
throughout the Church as a day of prayer.' This 



THE WESTERN THEOLOGICAL SEMINARY. 303 

evinces a spirit of true devotion and consecration, as well 
as churchliness." 1 

THE WESTERN THEOLOGICAL SEMINARY. 

As early as 1834 the Synod of Ohio had officially 
declared that it entertained " the exalted intention of 
establishing an institution for the education of worthy 
young men for the gospel ministry, that the vacant 
places of the West may be filled with the Word and 
Gospel of Life." Years passed before this laudable 
purpose could be consummated. In 1838 there was an 
attempt to establish a Theological Seminary at Canton, 
Ohio. The Rev. J. G. Buettner, Ph. D., a well educated 
German, had become pastor of several congregations in 
the vicinity of the latter place, and it occurred to the 
Synod to employ his services in the instruction of candi- 
idates for the ministry. He was accordingly elected 
Professor of Theology, and an annual stipend of $250 
was promised him for his educational work. Though a 
man of some scholastic ability, Dr. Buettner appears to 
have been unable to adapt himself to American life, and 
in 1839 he resigned his congregations and soon after- 
wards returned to Europe. With his departure the 
incipient institution ceased to exist. Nine years later, in 
1848, another attempt was made to establish a Theologi- 
cal Seminary, and this time the chosen location was 
Columbus, Ohio. The Rev. A. P. Freeze was elected 
Professor, but for various reasons 'his work proved 



Xu Ref. Quarterly Review" iSjg, p. 156. 



304 HISTORIC MANUAL. 

unsuccessful, and he resigned. After several other 
abortive attempts, the Synod, in 1850, resolved to found 
Heidelberg College at Tiffin, Ohio, and in connection 
with it to establish a Theological Seminary. The first 
Professor of Theology was the Rev. Dr. E. V. Gerhart, 
then of Cincinnati, Ohio, who formally opened the latter 
institution in May, 185 I, with two students. Since that 
time the Seminary has been steadily at work, and the in- 
creased prosperity of the Reformed Church in the West 
is in great measure due to its labors. For ten years 
after the organization there was but one professor to at- 
tend to the full course of study: Dr. E. V. Gerhart from 
1 85 1 to 1855, and Dr. Moses Kieffer, from 1855 to 
1 86 1. In the latter year Dr. Herman Rust was called 
to a second professorship. Dr. Kieffer resigned in 1868, 
and in the succeeding year Dr. J. H. Good was chosen 
his successor. Since that time the Faculty has con- 
sisted of Dr. J. H. Good and Dr. Herman Rust. The 
course of instruction is thorough and complete, and the 
institution is in every respect worthy of the confidence 
and affection of the Church. 

LITERARY INSTITUTIONS. 

The work of the ministry demands thorough prepara- 
tion, and the Reformed Church is therefore profoundly 
interested in the prosperity of her Literary Institutions. 
The Theological and Classical department of study can 
never be sundered without serious loss ; the one will 
always remain the proper complement and completion 



LITERARY INSTITUTIONS. 305 

of the other. It is not without reason, therefore, that 
ministers connected with the Faculties of our Literary 
Institutions are recognized as performing the full duties 
of their ministry, and that contributions to the support 
of these institutions are acknowledged to be gifts of 
Christian charity in the fullest sense of the term. It 
may perhaps be well to conclude the present chapter by 
enumerating the Literary Institutions in the East and 
West which are at present engaged in the service of 
the Church. 

Franklin and Marshall College, at Lancaster, Pa., was 
founded in 1853 by the consolidation of two older in- 
stitutions, of which it is, therefore, the proper historical 
continuation. Marshall College was for the purpose of 
this union removed from Mercersburg and united with 
old Franklin College, whose early history has already 
been somewhat minutely related. In this way it became 
possible to use the endowment of Franklin College 
for the purposes for which it had been originally in- 
tended. 

The amount paid according to agreement to the 
trustees of Pennsylvania College, at Gettysburg, for the 
Lutheran interest in Franklin College, amounted to $17,- 
169.61. This sum was collected in the Reformed 
Churches, and the endowment of Franklin College thus 
remained intact. At the same time the one- third inter- 
est supposed to belong to the " outside community " was 
formally transferred to the Reformed Church. Since 

that time- the largest individual additions to the endow- 
20 



306 HISTORIC MANUAL. 

ment have been derived from the legacy of Mr. Lewis 
Audenried, of Philadelphia, and the donation of the 
Wilhelm family, of Somerset county. The College has 
also recently received a very acceptable gift of $10,000 
from Mrs. James M. Hood, of Frederick, Maryland, for 
the erection of an Astronomical Observatory, which is 
to be known as " Daniel Scholl Observatory," in memory 
of the deceased father of the donor. The Reformed 
Church has in many ways testified to its interest in the 
prosperity of the college, and during the Tercentenary 
year (1863) no less than thirty thousand dollars were 
collected for its endowment. 

This institution is a college of the old classical type, 
and has no irregular or mixed Classes. The number of 
students is, therefore, probably, somewhat smaller than 
it would otherwise be ; but perhaps for this very reason 
it has been more easy to maintain a high educational 
standard. Its published course of studies, it is believed, 
will compare favorably with those of similar institutions 
in other parts of the country. The Rev. Dr. Thomas G. 
Apple is President. 1 

Heidelberg College, at Tiffin, Ohio, was founded in 
1850, in close connection with the Western Theological 
Seminary. It is said that a large majority of the minis- 
ters of the Ohio Synod were educated in this institution. 
It provides several complete courses of instruction, and 

x The successive Presidents have been Dr. E. V. Gerhart, from 1854 to 
1866; Dr. J. W. Nevin, from 1866 to 1876; and since the latter date Dr. 
Thomas G. Apple. 



LITERARY INSTITUTIONS. 3O7 

also furnishes superior advantages for the education of 
young women. Though, like our other institutions, this 
college struggled for years with financial difficulties, it 
has now in great measure surmounted them, and the 
outlook is hopeful and encouraging. A new college 
building which will cost about $50,000 is now in course 
of erection. The first President was Dr. E. V. Gerhart, 
who was succeeded by Drs. M. Kieffer and G. W. 
Aughinbaugh. This office is now held by the Rev. 
George W. Williard, D. D. The financial interests of 
the institution have been greatly promoted by its agent, 
Elder Henry Leonard, familiarly known as "The Fisher- 
man," who has for many years labored faithfully for the 
advancement of the cause of higher education in the 
Reformed Church. 

Catawba College was founded at Newton, North Car- 
olina, in 185 1, by ministers and members of the Re- 
formed Church. Having lost a large part of its resour- 
ces during the war, this institution now claims only 
the humbler title of " Catawba High and Normal 
School," and in its chosen sphere is doing excellent 
work. We are, however, more familiar with its earlier 
name, and prefer to give it here. "An effort has been 
made to endow the institution so as to make it a full 
college." The President is the Rev. J. C. Clapp, D. D 

Ursinus College, at Freeland (or Collegeville), Mont- 
gomery county, Pa., was founded in 1869, under the 
Presidency of the Rev. J. H. A. Bomberger, D. D. 
During its brief history this institution has been instru- 



308 historic manual. 

mental in affording the advantages of liberal culture 
to a large number of young men, and recently ar- 
rangements have been made by which young women 
are admitted to similar educational privileges. It has 
been recognized and commended by the General Synod 
and the Synod of the United States. Connected with 
the college is a Theological Department, which is undei 
the immediate charge of three professors. Although 
under no formal synodical control; this institution 
fully acknowledges its amenability to the jurisdiction 
of the Reformed Church. 

Our space is necessarily so limited that we can 
hardly do more than mention a number of additional 
educational institutions which are engaged in the ser- 
vice of the Church: 

Mercersburg College had its origin in a desire to 
utilize the buildings left vacant by the removal of 
Marshall College from Mercersburg to Lancaster, and 
also to meet the educational wants of the section of 
the Church in which these buildings are located. It 
has performed a good work, and at present is carried 
forward as an Academy or Collegiate Institute, but 
has an important mission to perform in this character. 
The Rev. Dr. G. W. Aughinbaugh is President. 

Palatinate College, at Meyerstown, Pa., of which the 
Rev. W. C. Schaeffer, A. M., is President, also had its 
origin in a desire to provide for the education of 
the young, under the care and guardianship of the 
Church. Like the institution at Mercersburg, it aims 



LITERARY INSTITUTIONS. 3O9 

to provide an education for those who do not intend 
to pursue a full college course, and also to prepare 
students for one of the classes in college. These insti- 
tutions are under the care of the Church, and are 
worthy of support. 

" Calvin College" at Cleveland, O., and the Colle- 
giate Department of the "Mission House" at Sheboy- 
gan, Wis., are mentioned elsewhere in this volume in 
connection with the German work in the West. The 
amount of good which they have accomplished is 
incalculable. At Dakota, 111., the " College of North- 
ern Illinois" has been founded, and far away at Port- 
land, Oregon, the Rev. Dr. J. Gantenbein has recently 
established the " International Academy :" The two lat- 
ter institutions will, no doubt, perform a work of great 
importance. Thoroughly educated ministers are espe- 
cially necessary on the frontiers, where the foundations 
of the Church ought to be broadly and firmly laid. 
As we can hardly expect the young men of the 
remote West to come to our Eastern institutions, it 
becomes our duty to provide for their education in 
the region in which they are expected to labor. This 
is the special work which these new institutions have 
undertaken, and we have no doubt it will be thor- 
oughly performed. 

Other schools which enjoy the support and patron- 
age of the Reformed Church are Clarion Collegiate 
Institute, Rimersburg, Pa.; Juniata Collegiate Institute, 
Martinsburg, Pa.; and Pleasantville Collegiate Institute, 



310 HISTORIC MANUAL. 

Pleasantville, Ohio. Parents who send their children 
to such schools may feel assured that they will receive 
a faithful Christian training. 

Female education, we regret to say, has not, in the 
Reformed Church, received the attention which it 
demands. An intelligent mother is the best pledge for 
the intelligence of her family; and if our Church is to 
exert the social influence which is her due, we must 
provide for the education of the young women who will 
be the mothers of future generations. Three institutions 
are specially devoted to this important work: Allen- 
town Female College and Greensburg Female Collegiate 
Institute, both in Pennsylvania, and Claremont Female 
College, at Hickory, North Carolina. We need more 
such schools, and those which we have should be better 
patronized. It is utter folly to send children to be edu- 
cated at distant and irresponsible institutions, because the 
eye of the parent happens to have been caught by a spe- 
cious advertisement; when an education more thorough 
and better suited to their subsequent surroundings could 
be obtained for them under the fostering care of their 
own Church. We have personally known parents who 
have thus placed their children under the care of 
strangers, only to discover, when it was too late, that 
their dear ones had not only been alienated from their 
affections, but had imbibed the infidel principles which 
are now so prevalent in many parts of our country, and 
which to the faith of a Christian are worse than death. 

We do not believe that the number of our literary in- 



LITERARY INSTITUTIONS. 3 1 1 

stitutions should be decreased, in order to add strength 
to the few that remain. We live in a great country, and 
there is plenty of room for all worthy educational enter- 
prises. At the same time it will be cheerfully conceded 
that new educational institutions should only be founded 
after mature consideration and where the necessities of 
the Church imperatively demand them. 

Though it is pleasant to contemplate the advancement 
of our educational interests during the past half-century, 
it should not be forgotten that the Reformed Church 
was late in the field, and has been compelled to struggle 
with peculiar difficulties. The colleges of certain other 
denominations have, especially of late years, received 
large endowments, and have consequently been able to 
provide the means for advanced study in special depart- 
ments, which are very expensive, and are consequently 
beyond our reach. In the regular course of scholastic 
training, which is essential to a thorough preparation for 
the ministry, or the ordinary pursuits of life, we do not 
believe that any one of the literary institutions of our 
country is in advance of those which are under the 
special care of the Reformed Church ; but the advan- 
tages presented by wealthier institutions to students in 
special courses are not without attractions, and our in- 
stitutions must struggle hard to hold their own. An 
endowment which would have been regarded as very 
respectable fifty years ago is now considered small. As 
we are naturally desirous of affording to the young men 
and women of the Reformed Church the best advantages 



312 HISTORIC MANUAL. 

which the country can afford, it is necessary that the 
endowments of our literary institutions should be in- 
creased until they compare favorably with those of the 
schools of other influential denominations. Our 
deficiency in this respect has thus far been in a great 
degree compensated by the ability and self-sacrificing 
devotion of the men who have been engaged in the work 
of education ; but renewed efforts are necessary to enable 
us to maintain the position which is our due. There is, 
in fact, no interest in the Reformed Church which more 
loudly appeals to the benevolence of its members than 
the cause of education. We should not only seek to 
elevate our literary institutions beyond the reach of 
pressing want. It is in our power to make them the 
glory of our Church and of the nation. Let us not rest 
satisfied until this work is thoroughly accomplished. 



CHAPTER XIII. 

The Widows' Fund — Home Missions — The German Church in 
the West — Foreign Missions — Beneficiary Education. 

The revival of ancient charities occupied the atten- 
tion of the Church simultaneously with the establish- 
ment of its theological and literary institutions. Some 
of these had been for years in a languishing condi- 
tion, but earnest men now began to direct new streams 
of life into the ancient channels. 

THE WIDOWS' FUND. 

The Fund for the Relief of the Widows of Minis- 
ters is the oldest of the charitable institutions of the 
Reformed Church in the United States. It was founded 
as early as 1755 by the Coetus of Pennsylvania, which 
obtained permission from the Synods of Holland to 
apply to this laudable purpose certain unexpended 
remainders of the annual stipends. There are no con- 
secutive records of the manner in which the income 
of the Fund was applied in those early days, but no 
doubt it brought relief to the stricken household of 
more than one minister who had fallen at his post. 
The fund thus created gradually increased in value, 
and soon after the separation from Holland, was made 

the special charge of the "Society of Guardians for 

(313) 



3H HISTORIC MANUAL. 

the Relief of Ministers and their Widows," which was 
incorporated in 18 10 by the Supreme Court of Penn- 
sylvania. The charter appears to have been cumbrous 
and defective, and the work of the society was circum- 
scribed. In 1832, when the Synod appointed Dr. B. 
C. Wolff and others a committee to inquire into the 
condition of the society, it was found that there were 
but three surviving members, and that but two widows 
were receiving its benefits. The surviving members 
were the Rev. Caspar Wack, William Hendel, D. D., 
and Samuel Helffenstein, D. D. These aged ministers 
held a conference with the synodical committee at 
Falkner Swamp, in 1833, and cheerfully agreed to 
transfer the funds under their control to Synod, under 
the sole condition that the widows who were then 
receiving annuities should not be deprived of them. 
The Synod expressed a desire that the society should 
be perpetuated, and by its direction certain changes 
were made in the charter, which rendered its benefits 
applicable to destitute ministers and the widows of 
ministers throughout the entire Church, instead of 
confining them to the State of Pennsylvania, as had been 
hitherto the case. Since that time the society has con- 
tinued to exist, though it has never been supported as it 
deserves. In 1849 the initiation fee was changed from 
£2, Penna. currency, to $5, and the annual dues fixed 
at $3. The payment of $60, in addition to the initiation 
fee, constitutes a minister a life member. In special 
cases the widows of ministers who were not members 



HOME MISSIONS. 3 1 5 

of the society may be made partakers of its benefits. 
Though the annuities are necessarily small, they have in 
many instances prevented great suffering, and it is to be 
hoped that by the liberality of the church the benevolent 
operations of the society may soon be greatly extended. 

HOME MISSIONS. 

The Reformed Church has always been, in a peculiar 
sense, the Church of Missions. It is for this reason that 
the soil of almost every country of Europe was once 
crimsoned by the blood of her martyrs, and that when 
her children crossed the ocean they were so speedily fol- 
lowed by faithful ministers of the Gospel. As the estab- 
lishment of the German Reformed Church of this country 
had been in great measure due to the prevalence of the 
spirit of missions in the Fatherland, it might, perhaps, 
have been expected that the American Church should, 
in turn, engage in this great work with peculiar enthu- 
siasm. In fact, however, the Church awoke but slowly 
to a sense of its duty. In a weak, spasmodic way, the 
Synod attempted to respond to the earnest appeals of the 
infant churches on the frontiers, and several ministers 
were at an early date commissioned to visit the vacant 
congregations of the South and West, receiving for their 
services a small stipend from the treasury of the Synod. 
Until 1826 the Synod annually appointed a committee 
on Missions. In the latter year this committee, through 
its secretary the Rev. James R. Reily, presented a 
lengthy report, including a diary written by the Rev. 



3 16 HISTORIC MANUAL. 

John Rudy, who had been sent by the committee to 
visit the vacant churches of South Carolina. From this 
report it appeared that there were not less than eighty- 
four vacant churches within the bounds of the Synod. 
These are enumerated in the following condensed 
extract from the report: 

" Pennsylvania : 5 vacant congregations in Butler, Warren, and Ve- 
nango counties. Also others, concerning which the committee can give 
no certain information. 

" Ohio : 4 vacant congregations in Butler county, on the Miami river; 
7 formerly served by Rev. Mr. Dechant. 

" Virginia : 7 vacant congregations in Pendleton county ; 5 in Bote- 
tourt county ; 2 in London county ; and others widely scattered. 

"North Carolina: 4 vacant congregations in Ashe county; 4 in 
Rowan county; 6 in Lincoln county. 

" South Carolina : 8 vacant congregations in Newberry, Lexington, 
and Richland districts. 

" Tennessee : 12 vacant congregations on the French Broad river. 

" Kentucky : 5 vacant congregations in the southern part of the State. 

" Indiana : 5 vacant congregations in Washington and Harrison coun- 
ties. 

" Illinois : 5 vacant congregations in Union county. 
"Missouri: 5 vacant congregations in Capberedo 1 county; formerly 
served by Mr. Weyberg." 

The committee concluded its report by suggesting 
the appropriation of the sum of $200 from the syn- 
odical treasury for the work of missions during the 
current year. The interest awakened by the discus- 
sion of the subject led, however, to more decisive 
action, and by the direction of Synod, the Board of 



1 Probably Cape Girardeau county. 



HOME MISSIONS. 2) l 7 

Domestic Missions was organized in Frederick City, 
Maryland, on the 28th of September, 1826. 1 Popular 
prejudice was, however, so strongly arrayed against all 
enterprises of general benevolence, that the Synod 
was careful to explain that participation in this move- 
ment was to be wholly voluntary. It was to be known 
as a " Missionary Society," and to be supported by 
the contributions of local auxiliary societies, established 
at such places as might be deemed advisable. This 
society was to have general direction of the work of 
missions, and to enjoy the privilege of recommending 
to Synod young men whom it might deem qualified 
for missionary work, for examination, licensure, and 
ordination. The plan thus recommended was not prac- 
tically carried out, and the association instituted under 
the auspices of Synod was known as the "Board of 
Missions." 

For some years the " Board " received but little sym- 
pathy and support from the churches, and frequently 
it neglected to prepare an annual report. Its pro- 
ceedings were, however, published in the " Magazine," 
a publication which was founded for the special pur- 
pose of awakening an interest in the cause of Mis- 
sions. In 1835 the "Board" reported that, during the 
past year, it had received benevolent contributions to 
the amount of $97.20^, and had expended $54.31, 
leaving a balance of $42.89^. It would, however, be 
a mistake to suppose that this small sum represented 

J See Minutes of Synod, 1827, p. 41. 



1 



3 1 8 HISTORIC MANUAL. 

the whole amount of the annual contributions of the 
Church for the cause of Missions. Pastors or mem- 
bers of indigent Western churches could without diffi- 
culty collect far more on a single visit to their friends 
in the East, than was contributed by the whole Church 
to the enterprises of the Board of Missions. In this 
way many thousands of dollars were gathered for 
church extension of which no public record has been 
preserved. Of course, this state of affairs was favor- 
able to the schemes of plausible impostors, who some- 
times succeeded in collecting large sums of money 
before their wickedness could be exposed. Gradually 
it dawned upon the consciousness of the churches 
that it would be better to direct the stream of their 
contributions into a regular channel, and the receipts 
of the Board of Missions were consequently increased. 
In 1 841 the contributions amounted to $153.94; a 
year later to $650; in 1845 the amount of offerings 
was $1,577.62. In the latter year the Board of the 
Synod of Ohio was organized, but for some years its 
existence was hardly more than nominal. Ten years 
later (1855) the offerings of the whole Church, East 
and West, amounted to $3,771.11. From this time, 
however, the increase of offerings was rapid, and the 
work of the Boards became more extensive. The 
churches began to take a more profound interest in 
the subject, and instances of self-sacrificing devotion 
became numerous. Some of the ablest men in the 
Church devoted themselves to the work, and many a 



HOME MISSIONS. 3I9 

widow's mite was voluntarily given to increase its 
treasury. 

In 1873 the Eastern Synod and the Synods of Pitts- 
burgh and the Potomac formed what has since been 
known as the 4< Tri-synodic Union." These three Syn- 
ods elect a " Superintendent of Missions," who as the 
executive officer of the Board has the general super- 
vision of all its missions. In unifying the work, and in 
giving it a new impulse, the labors of the successive 
Superintendents have proved successful. The " Joint 
Board " elects from its number four persons, who, with 
the Superintendent of Missions, form the Executive 
Council. Among the results of the labors of the 
" Tri-synodic Union," may be mentioned the organiza- 
tion of the Classes of California and Oregon, and the 
recent establishment of a promising mission among the 
Swiss colonists at Valparaiso, in South America. 

The four Synods which are not embraced in this 
"Union" are equally interested in the work of Mis- 
sions, and through their several Boards are laboring 
earnestly for its advancement. A summary of the 
labors of all the Boards is presented triennially to the 
General Synod. 

The " Ursinus Union" is an association for religious 
and benevolent purposes, including in its membership 
many of the patrons and friends of Ursinus College. 
Besides the support which it has afforded to the lat- 
ter institution, it has contributed largely to Home 
Missions and other objects of general benevolence. 



320 HISTORIC MANUAL. 

Throughout the entire Reformed Church in the 
United States the cause of Home Missions is annually 
receiving greater attention. From the Report of the 
Board of Home Missions to the General Synod in Balti- 
more, in May 1884, we learn that " there are now one 
hundred and forty-two missions under the care of the 
different district boards, and that the amount raised and 
expended for their support during the past three years is 
$77,989.70. This is forty-eight missions and $22,951.61 
more than were reported to the General Synod which 
met at Tiffin, Ohio, in May 1881." Though the amount 
of contributions is greatly exceeded by that of several 
other denominations, which have a larger membership, 
" it will be seen," in the language of the Report, " that 
considerable advance has been made in the great work 
of Missions, for which there is reason of thankfulness to 
the God and Father of our Lord Jesus Christ." 

The Harbor Mission, at New York, which was inaug- 
urated by the General Synod in 1866, is one of the most 
interesting of the special enterprises of the work of 
Home Missions. It has accomplished much good in 
protecting worthy immigrants from the impositions to 
which they are exposed, and in aiding them to find 
homes in Christian communities. It certainly deserves 
more attention than it has hitherto received. 

There is one department of the great work of Missions 
which in its importance has transcended all others, and 
has proved peculiarly fruitful. Its success has indeed 
been so wonderful, when we consider the grandeur of 



THE GERMAN CHURCH IN THE WEST. $2 1 

the results in comparison with the meagreness of the 
means employed for their attainment, that we do not 
hesitate to say that it deserves to occupy one of the 
brightest pages in the history of the Reformed Church 
For the facts contained in the following sketch we are 
indebted to a Western pastor who was himself one of 
the most eminent laborers in this interesting field : 

THE GERMAN CHURCH IN THE WEST. 

The origin and rise of the German Western Church 
must under Divine Providence, be chiefly attributed to 
the Eastern Church in Pennsylvania, as the solid basis ; 
to the Western Church, as the missionary and progres- 
sive agent ; and to the German element, as the instru- 
ment of patient and and self-denying work. The three 
men who were chiefly instrumental in this work all came 
from Pennsylvania. Dr. M. Stern, who was most active 
in missionary labor, had spent several years in studying 
and teaching in Mercersburg, and had served congrega- 
tions in the Classis of East Pennsylvania before he re- 
moved to Ohio. Dr. H. A. Muehlmeier, the founder of 
the " Missionshaus " in Wisconsin, studied Theology in 
Mercersburg. Dr. H. J. Ruetenik, the originator of the 
German Publishing House, at Cleveland, Ohio, entered 
the ranks of the ministry as a member of East Pennsyl- 
vania Classis. In 1853 these three men first met at a 
meeting of Tiffin Classis, Ohio; and from this meeting 
are to be dated the beginnings of the great work which, 
in the course of thirty years, has resulted in the formation 

21 



322 HISTORIC MANUAL. 

of three German Synods, with forty thousand members 
and all the institutions necessary to effective Church- 
work. 




MAX STERN. 



Soon after this meeting Dr. Stern removed to Craw- 
ford county, the very heart of the German population of 
Ohio. Here he found the religious elements with which 
the German Church of the West has had to deal almost 
everywhere. There were " New-Measure Men," zealous 
but strongly tincured with Methodism ; Separatists, who 
had brought their Pietism and Mysticism from the 
secluded valleys of Germany ; and liberal Unionists, 
who thus far had been contented members of the Luth- 



THE GERMAN CHURCH IN THE WEST. 323 

eran Church, but were being driven out of it by its ris- 
ing Lutheran consciousness. Dr. Stern preached Christ 
crucified, the central life of faith; he inculcated the 
authority and ordinances of the visible Church ; he cate- 
chised the young and educated them to become active 
Church-members. This course met the spiritual wants 
of large numbers of people, and he succeeded in building 
up four flourishing charges in this county alone. He 
was also constantly at work encouraging missionary 
labor through all the Western region. 

Dr. Muehlmeier went to Sheboygan, Wisconsin. 
Having here, as a missionary, established a sound 
and prosperous church, he accepted a call from a 
rural congregation in the vicinity, consisting of pious 
people from Lippe, in Germany. These people had 
emigrated thither in a body, bound together by their 
love for the Heidelberg Catechism, and by their strong 
and sweet Christian experiences during a time of gen- 
uine revival at their old home. Finding less necessity 
for home work in his charge than most other minis- 
ters, he turned his attention to the great missionary 
work around him. Wisconsin was then rapidly filling 
up with German immigrants. They came in great 
numbers, and found work, bread, and all the good 
things of this life, but neither churches nor ministers. 
To supply this want, Dr. Muehlmeier looked in vain 
to the churches in Ohio and in Pennsylvania, for 
neither of them had German ministers to spare. Min- 
isters had, therefore, to be prepared for the work. Thus 



324 HISTORIC MANUAL. 

the " Missionshaus " originated, where young men were 
instructed by Dr. Muehlmeier and one or two neigh- 
boring ministers, who received no salaries for their 
services. They fed their pupils at their own tables, 
and clothed them at their own expense, aided by the 
small contributions which they were able to obtain for 
this purpose from Christian friends. Gradually the 
number of friends increased; a house was built; teach- 
ers could be salaried, so as to devote their full time 
to this work; and, what was worth more than all, a 
Christian home was established, whose pure air and 
edifying intercourse built up its inmates in all things 
spiritual. There are at present (1884) more than 
sixty students in this institution, which is under the 
superintendence of the Rev. Dr. J. Bossard. In all 
Wisconsin there were in 1854 but three German 
Reformed ministers. Now this state alone contains 
two Classes, with forty ministers, and two more Clas- 
ses have been organized in adjacent States. 

Dr. Ruetenik, after some missionary work in Toledo, 
Ohio, was called to a professorship in Tiffin. But the 
great wants of the German population did not allow 
him to remain satisfied with scientific work. To help 
his brethren in their missionary efforts he commenced, 
at his own expense, the publication of the German 
"Evangelist," at first a small monthly paper, which, 
however, gradually grew to a weekly of 6,000 sub- 
scribers, to which was added, afterwards, the publica- 
tion of a Sunday-school paper now numbering 20,000 



THE GERMAN CHURCH IN THE WEST. 1> 2 5 

subscribers, a monthly for adults, books, etc. In short, 
out of these small beginnings a Printing House has 
grown whose annual sales now amount to $30,000, 
and which is almost free of debt. In order to give 
his whole time to the German work, Dr. Ruetenik, in 
i860, removed to Cleveland, where he soon afterwards 
organized the First German Reformed congregation of 
that city. Now the Reformed Church has seven con- 
gregations there, numbering together two thousand 
members. 

While these men continued in their work, others, 
possibly less known by men, but not less in heaven, 
labored in other places, and after many vicissitudes 
succeeded in planting churches. 1 Missouri, Nebraska, 
Minnesota, and Iowa, are at present the names of the 
frontier Classes. 

At first the German work was pursued in connec- 
tion with Synods which were prevailingly English. 
It was, however, thought better to have distinctly Ger- 
man Synods, which might devote all their attention to 
this work. As early as 1856 a number of German 
ministers formed a "Conference," which met annually 

1 By mentioning a trio of representative men, the writer, of course, does 
not mean to discriminate between them and their earnest and eminent 
fellow-laborers. Dr. J. H. Klein, for instance, has from the beginning 
been zealously and wisely active in the general administration of the 
affairs of the Church, and is still prominent in its councils. If space per- 
mitted, it would be a fascinating task to trace the record of the self- 
denying toil of the eminent men upon whom the mantle of the fathers has 
fallen. 



326 HISTORIC MANUAL. 

for mutual counsel and encouragement. As the work 
of Missions continued to prosper, the want of a Syn- 
odical organization was felt more and more. The 
Synod of Ohio was frequently importuned to grant its 
sanction to the movement, and in 1866 a resolution 
was passed by which the organization of a German 
Synod was fully authorized. A number of Classes, 
prevailingly German, in northwestern Ohio, Indiana, 
Illinois, and Wisconsin, were formed into the Synod 
of the Northwest, but this Synod did not include the 
German elements of eastern and southern Ohio. These 
retained their connection with the Ohio Synod, because 
the places where the Northwestern Synod met appeared 
to be too far distant. Only recently, in 1882, when 
permission was granted by the General Synod, the 
two German Classes, Cincinnati and St. John's, united 
with two Classes of the Synod of the Northwest, 
Heidelberg (Central Ohio), and Erie, in the formation 
of the Central Synod. The latter is a German body 
of fifteen thousand members. The Northwestern Synod 
numbers fourteen thousand, and the German Synod of 
the East, ten thousand. 

Besides the institutions above mentioned, these Ger- 
man Churches sustain Calvin College, in Cleveland, and 
an Orphan Asylum in Fort Wayne. There are also two 
Societies for mutual aid in cases of death, with about 
1,500 members. A missionary among the Indians in 
Wisconsin is chiefly sustained by their contributions. 
The Home Missionary Board of the North Western and 



FOREIGN MISSIONS. 327 

Central Synods receives about $3,000 annually, in con- 
tributions; and the Board of Church Extension about 
$500. The gifts to the " Missionshaus" and Calvin 
Institute amount annually to about $5,000. Including 
contributions to the Orphan Asylum and Indian Mis- 
sions, the German Reformed Churches of the North- 
west average $12,000 in annual contributions for Chris- 
tian Benevolence. 

FOREIGN MISSIONS. 

In the work of Foreign Missions, the Reformed 
Church in the United States has accomplished less than 
might have been justly expected. A partial explanation 
of this humiliating fact may be found in the extraordi- 
nary extent of its Home Missionary field. The immi- 
gration from foreign lands was so enormous that the 
resources of the Church were utterly insufficient to pro- 
vide for its most pressing spiritual necessities. With 
this work constantly at hand, it is perhaps not surprising 
that the Church should not have felt itself so strongly 
drawn to labor among the heathen as it might have been 
under different domestic conditions. It is however 
pleasant to know that of late years the interest taken in 
Foreign Missions has become far more general, and that 
the Church is making earnest efforts to retrieve the 
past. 

The Board of Foreign Missions was organized at the 
Synod held in Lancaster, Pa„ in 1838. During the first 
year the amount of contributions was $811.13*^. In 



328 HISTORIC MANUAL. 

1842 the Rev. Benjamin Schneider, a missionary of the 
American Board of Foreign Missions who had been 
since 1834 located at Broosa, Asia Minor, connected 
himself with the Reformed Church, of which he had 
been a member in his early youth. This was done with 
the approval of the American Board, for the special pur- 
pose of promoting the interests of the cause of Missions 
in the Reformed Church. In this respect the anticipa- 
tions of the friends of the cause were not disappointed. 
For many years Dr. Schneider was mainly supported by 
the contributions of the Reformed Church, while the 
Missions which he served remained under the care of 
the American Board. 1 In 1849 ne removed from Broosa 
to Aintab, Syria, where his labors were greatly blessed. 
Two large congregations were established, and in 1862 
sixteen native ministers had been raised up in Aintab 
alone. 

The German Reformed Church, in 1865, withdrew its 
contributions from the American Board. For several 
years the subject of Foreign Missions, on this account, 
received less attention; but many of the churches con- 
tributed to the support of the missionaries- of the German 
Evangelical Missionary Society at Bisrampore, India. 
The most prominent of these missionaries is the Rev. 
Oscar Lohr, until recently a member of the Classis of 
New York. 

1 It is pleasant to note that, in 1845, tne Schwenkfelders, a small relig- 
ious denomination in Montgomery county, Pa., contributed #273 to the 
Reformed Board of Foreign Missions for the support of the Mission at 
Broosa. 



BENEFICIARY EDUCATION. 329 

In 1878 the Board selected Japan as a proper place for 
missionary labor, and in May 1879 the Rev. Ambrose 
D. Gring and his wife left their native land to engage in 
this glorious work. Additional labor being required, the 
Rev. J. P. Moore and his wife were sent to the same 
field in 1883. Though the work of the Reformed 
Church in this distant land is hardly more than begun, 
it appears very promising, and great results may be 
confidently predicted. We now have a Mission House 
in Tokio, and also a School-House in which services 
are held on the Lord's day. The funds necessary for 
the erection of a chapel have been cheerfully con- 
tributed. A congregation has been organized, and by 
means of a native evangelist the labors of the mission 
are extended to the surrounding country. The people 
of Japan are rapidly accepting Christianity, and it is an 
excellent thing to have a share in the work of distribut- 
ing to them the Bread of Life. 

The Mission among the Winnebago Indians, in Wis- 
consin, to which we have already alluded, is also under 
the care of the Board of Foreign Missions. It has been 
for some years in charge of the Rev. Jacob Hauser, who 
has acquired the language of the tribe, and has suc- 
ceeded in founding a Christian congregation. 

BENEFICIARY EDUCATION. 

The necessity of assisting indigent young men in the 
work of preparing for the Gospel ministry has been 
recognized in all ages of the Church. It is, in fact, abso- 



330 HISTORIC MANUAL. 

lutely essential to the prosperity of the Church, and 
Beneficiary Education is therefore universally regarded 
as a proper object of Christian beneficence. Disguise it 
as we may, the ministry is ordinarily a life of hardship 
and privation, and has but few attractions for those who 
regard wealth and luxury as essential to their happiness. 
In this country, at least, the sons of wealthy parents but 
rarely devote themselves to this service; and though 
there are many young men who struggle upwards 
through unnumbered difficulties, without receiving finan- 
cial aid from the Church, until they finally reach the 
sacred office, there are others who without such assist- 
ance must fail to attain the object of their hopes. With 
all that we can do, the number of candidates for the 
ministry is utterly inadequate to the necessities of the 
Church ; and self-preservation — if no higher motive — • 
should induce us to contribute to the small stipend 
which is annually granted to our beneficiaries. 

The financial aid given for this purpose partakes of 
the nature of a loan, which the recipients are expected 
to repay as soon as they are able. Though the Church 
has sometimes been disappointed in those whom she has 
aided, no student of our history can deny that many of 
our ablest men were once beneficiaries, and that they 
have by their labors abundantly repaid the cost of their 
education. 

Even in the last century the Synod on several occa- 
sions aided young men in the prosecution of their 
studies by appropriations from its treasury, and this 



BENEFICIARY EDUCATION. 33 I 

excellent practice was never entirely discontinued. 
After the establishment of the Theological Seminary, 
this special interest was placed in charge of the Board 
of Visitors, which first presented a detailed report of 
its operations as a Board of Beneficiary Education in 
the year 1841. For many years the late Rev. Dr. S. 
R. Fisher served as Treasurer of the Board of the 
Synod of the United States, and since his death the 
same position has been worthily occupied by his son. 
The several Synods and Classes vary to some extent 
in their manner of conducting this work, so that it is 
somewhat difficult to collect its exact statistics; but 
we believe it to be more actively prosecuted than ever 
before, and the excellence of its results is evident 
throughout the Church. 



CHAPTER XIV. 

Publications — Parochial and Sunday-schools — Orphan Homes. 
The minutes of the Coetus held in Philadelphia on 
the 27th of September, 1748, were published in accord- 
ance with a resolution adopted by that body. 1 We 
regret that not a single copy of this pamphlet is 
extant, as it was, in all probability, the earliest official 
publication of the Reformed Church in the United 
States. It is not probable that the minutes were pub- 
lished in subsequent years, ancj more than half a cen- 
tury appears to have passed before the labors of the 
press were again called into requisition. Hymn-books 
and Catechisms were issued by individuals, either on 
their personal responsibility or by special agreement 
with the authorities of the Church. Several original 
volumes were also published by Reformed ministers, 
but these do not properly fall within the scope of our 
present inquiry. The late Rev. Dr. S. R. Fisher says, 
in his "History of Publications," 2 "I have not been 
able to discover any evidence that the German Re- 
formed Church, as such, was engaged in any direct 
publication efforts prior to the year 1805. It was in 
that year that she first published her 1 Synodal Ord- 

1 Mayer MSS., p. II. 

2 Reformed Quarterly Review, January, 1885. 

( 332 ) 



PUBLICATIONS. 333 

nung,' which had been adopted in 1793, together with 
some addenda which had been made in 1800. The 
Minutes of Synod began to be published in German 
in 1 8 17, and after 1825 in German and English." 




SAMUEL, REED FISHER. 



The first periodical publication was the " Magazine of 
the Reformed Church," which appeared at Carlisle, Pa., 
in 1828, under the auspices of the Board of Missions. 
For three years it was published monthly in pamphlet 
form. Then it was changed into a small quarto, and 
called " The Messenger of the Reformed Church," but 
still published monthly. From July 1834 to July 1835 



334 HISTORIC MANUAL. 

it appeared semi-monthly. At the latter date it was 
changed to a weekly, and its publication transferred to 
Chambersburg, Pa. Until this time the editor was the 
Rev. Dr. Lewis Mayer, except for a short time when his 
place was supplied by the Rev. Daniel Young. 

Since the removal to Chambersburg " The Mes- 
senger " has been the principal English periodical of the 
eastern portion of the Reformed Church. Its first 
editor was the Rev. Dr. B. S. Schneck, who held this 
position until 1 840 when he was succeeded by the Rev. 
Dr. S. R. Fisher. In connection with many other 
duties, Dr. Fisher, who was an indefatigable worker, 
edited " The Messenger " from 1840 to 1875, assisted by 
the Rev. Dr. B. S. Schneck from 1848 to 1852; the 
Rev. Samuel Miller, from 1852 to 1857; tne R- ev - Dr. 
B. Bausman, from 1858 to 1861 ; and the Rev. Dr. G. B. 
Russell, 1869 to 1 87 1. Since 1875 the Rev. Dr. P. S. 
Davis has been editor-in-chief, assisted by three synodi- 
cal editors. 

A German magazine, entitled " Evangelische Zeitung " 
was started, in 1832, by the Rev. Dr. S. Helffenstein of 
Philadelphia. It was subsequently edited by the Rev. 
John H. Dreyer; but having become disorderly in its 
course towards Synod, it was formally disowned by that 
body in 1833. 

The Rev. Dr. D. Zacharias published a small German 
paper called " Der Herold," in Harrisburg, in 1834; but 
it was soon discontinued for want of patronage. In 1836 
the Rev. Dr. B. S. Schneck commenced the publica- 



PUBLICATIONS. 335 

tion of" Der Christliche Herold," and in 1837, the Rev. 
Dr. John C. Guldin began to issue " Die Evangelische 
Zeitschrift." The latter two papers were, in 1837, trans- 
ferred to the Board of Missions and instead of them, 
" Die Christliche Zeitschrift " began to appear. The 
title of this paper was subsequently changed to " Re- 
formirte Kirchenzeitung," and having been united with 
the " Evangelist," it is now published at Cleveland, Ohio, 
under the editorship of the R.ev. Louis Praikschatis. 
Its successive editors, while it was connected with the 
Eastern Board of Publication, were Rev. Dr. B. S. 
Schneck, Rev. S. Miller, Rev. Dr. N. Gehr, and Mr. J. 
G. Wittman. The place of the " Kirchenzeitung " in the 
affections of the German people of Eastern Pennsylvania 
has in great measure been supplied by " Der Reformirte 
Hausfreund " which has, by the authority of Synod, been 
published, since 1866, in Reading, Pa. Its editor is the 
Rev. B. Bausman, D. D. 

"The Guardian" was founded in 1850, at Lewisburg, 
Pa., by the Rev. Dr. H. Harbaugh, as a magazine for 
young men and women. Since 1863 it has been pub- 
lished by the Board of Publication. During its entire 
history it has had but three editors: Rev. Drs. H. 
Harbaugh, B. Bausman, and the author of this volume. 

"The Christian World," issued at Dayton, Ohio, by 
the Reformed Publishing Company, is the principal 
English periodical of the Reformed Church in the 
West. It is a continuation of "The Western Mission- 
ary," which was founded in 1848 by the Rev. Dr. J. 



336 HISTORIC MANUAL. 

H. Good. Rev. E. Herbruck and Rev. M. Loucks 
are the present editors. In January, 1885, the Re- 
formed Publishing Company began the publication of 
" The Interior," a literary magazine of a high order. 

We have not space even to enumerate the titles of 
all the periodical publications of the Reformed Church. 
According to a list published in the " Almanac for the 
Reformed Church" (1884), they are twenty-one in 
number; fifteen are English and six German. Nearly 
one-half of these are devoted to the cause of Sunday- 
schools. 

The "Printing Establishment" at Chambersburg, Pa., 
is now known by tradition only to many of the 
younger members of the Church. It was, however, 
for many years an important institution, and its destruc- 
tion during the civil war was a loss which has perhaps 
never been fully appreciated. Founded in 1840 by 
the Board of Missions, it had struggled along for sev- 
eral years under great difficulties, and soon became 
financially involved. In 1844 the Board of Publica- 
tion was organized for the purpose of taking special 
charge of this interest, but the condition of the " Estab- 
lishment" did not improve. At last, in 1848, the Synod 
became hopeless, and resolved to wind up the whole 
affair, and it seemed as though the labor of years 
would be utterly lost. In the very darkest hour three 
ministers came forward and proposed to form a com- 
pany to carry on the Printing Establishment as an 
individual enterprise, receiving it as it was, with all its 



PUBLICATIONS. 337 

liabilities, and obligating themselves not only to carry 
on the publications of the Church, but to pay an annual 
bonus for the privilege. The ministers thus associated 
were the Rev. Drs. Moses KiefTer, B. S. Schneck, and 
S. R. Fisher, subsequently known as the firm of M. 
KiefTer & Co. The Synod was only too glad to accept 
these propositions, and for fifteen years — until January 
I, 1864 — "the firm" had charge of the publications of 
the Church. The work had been undertaken under 
great difficulties, but was nobly accomplished. Not 
only were the financial difficulties removed, but the 
establishment became a valuable possession. In 1854, 
on the renewal of its contract, the firm voluntarily 
transferred to the Synod one-half of this property, and 
ten years later disposed of its entire interest in the 
concern to the same body at a price much lower than 
its real value. The course of the firm of M. Kieffer 
& Co. was recognized as most liberal, and the Synod 
spontaneously added to the purchase money the sum 
of one thousand dollars, which may be regarded as a 
testimonial of gratitude for many years of faithful ser- 
vice. 

The printing establishment was now entirely in the 
hands of the Church, and its future appeared exceed- 
ingly promising. The Board of Publication procured 
new presses, and all the material necessary for a first- 
class publishing house. The Church had long desired 
the publication of denominational literature, and now, 
it was believed, the time had come when its wishes 



I 

338 • HISTORIC MANUAL. 

could be gratified. The men who had formerly so 
wisely conducted the publications of the Church were 
to be continued in their respective stations, and under 
their guidance success appeared almost a certainty. 

Suddenly a calamity occurred which in a few hours 
swept away the accumulations of years. It was dur- 
ing the civil war, and Chambersburg, which was near 
the border, had been several times visited by the 
forces of the enemy, but the inhabitants had suffered 
no injury, and felt no premonition of the coming evil. 
On the morning of the 30th of July, 1864, a detach- 
ment of the Southern army entered Chambersburg and 
laid the greater portion of the town in ashes. " In the 
general destruction," says Dr. Fisher, "our beautiful 
printing establishment, with all its valuable contents, 
was involved. Nothing was saved from the general 
wreck, except the stereotype plates and the principal 
account-books, which were in a large fire-proof vault, 
built in the previous spring for the use of the estab- 
lishment. Thus was the labor of years wantonly de- 
stroyed. The loss, at a moderate estimate made at 
the time, footed up at nearly $43,000." 

The destruction of the printing establishment left 
the Church without the necessary facilities for issuing 
its periodicals, and Dr. Fisher, at the direction of the 
Board, proceeded to Philadelphia to make the best 
arrangements which were possible under the circum- 
stances. It was an undertaking of great difficulty, but 
Dr. Fisher was so energetic and successful that, after 



PUBLICATIONS. 339 

an interval of only four weeks, the periodicals were 
once more in the hands of their subscribers. 

From this time forth the history of the Board of 
Publication is so well known that it is not necessary 
to consider it minutely. We need only say that the 
Rev. Dr. S. R. Fisher was the efficient business super- 
intendent until his death, since which time the posi- 
tion has been held by his son, the Rev. Charles G. 
Fisher. At present the Board owns a house at 907 
Arch street, Philadelphia, which is well suited to its 
purposes; but unfortunately it has been greatly crippled 
in its operations by lack of capital. The contributions 
received from the Church, together with what was 
realized from the sale of the lot in Chambersburg and 
the State appropriation for the relief of the sufferers, 
were not even sufficicient to compensate the Board for 
its loss, much less to enable it to undertake important 
enterprises. Besides successfully conducting the peri- 
odicals of the Church, it has, however, issued a num- 
ber of instructive and devotional volumes, some of 
which have enjoyed an extensive circulation. 

We have already, in other connections, referred to 
the work of the Reformed Publishing Company in 
Dayton, and the German Publishing House in Cleve- 
land, Ohio. Though we cannot consider their opera- 
tions in detail, we are happy to be assured that they 
are actively and successfully engaged in the perform- 
ance of their important functions. We fear, however, 
that the Church has not yet learned fully to appreci- 



340 HISTORIC MANUAL. 

ate the importance of properly encouraging its publi- 
cation interests. In these days it ought not to be 
necessary to insist upon the power of the Press; and 
it is very certain that the Church cannot fully accom- 
plish her mission without employing that power to the 
utmost in the service of her blessed Lord. 

PAROCHIAL AND SUNDAY-SCHOOLS. 

The German churches, in Europe and America have 
always devoted much attention to the instruction of 
the young. They are emphatically "the Catechetical 
churches," and have been more frequently reproached 
for the unusual stress laid by them on this subject 
than for any supposed neglect of duty. In our earlier 
history, religious instruction was always regarded as 
an essential part of education. When our fathers es- 
tablished a church, they almost invariably founded a 
parochial school at its side. They generally built a 
house which contained a large school-room, and at the 
same time served as a comfortable residence for the 
teacher. In many instances the latter had the use of 
a farm which belonged to the congregation, besides 
receiving a small annual stipend for playing the organ 
in the church, and whatever sums were paid him by 
parents for the tuition of their children. The children 
of the poor, as a rule, received instruction free of charge. 

The secular learning imparted was perhaps inadequate, 
if judged by the standards of the present day; but there 
was no lack of religious training. The author well re- 



PAROCHIAL AND SUNDAY-SCHOOLS. 34 1 

members one of these schools which it was his privilege 
to attend in early youth. Every morning the scholars 
gathered from miles around in the long, old-fashioned 
school-room, and joined in the united repetition of the 
Apostles' Creed and the Lord's Prayer. The Scripture 
lesson for the day was read, and then the master led in 
prayer. Twice a week the Tsn Commandments were 
repeated, and certain hours were regularly devoted to 
instruction in the Catechism, preparatory to the pastor's 
Catechetical lectures, which were regarded as a direct 
preparation for Confirmation and the Holy Communion. 
In the evening the school was closed with singing and 
prayer. How earnestly all united in singing the ancient 
German choral: "Ach bleib bei uns, Herr Jesu Christ!" 

* 

'* Lord Jesus Christ, abide, we pray ! 
The evening comes, we've spent the day. 
Thy blessed word and sacrament 
May we preserve unto life's end ! " 

From such a school the transition to the Church 
was easy. Every Sunday the pastor gathered the young 
folks around him in the church, and instructed them 
for an hour before the regular services ; the afternoon 
was reserved for the Sunday-school, which was still in a 
somewhat incipient condition. Though there have been 
many changes, we are glad to know that in some of our 
oldest churches the ancient custom of Sunday catechisa- 
tion is still maintained, without, of course, suffering it 
to interfere with Sunday-school or the regular courses 
of catechetical lectures. 



342 HISTORIC MANUAL. 

When we remember how carefully our fathers pro- 
vided for the religious instruction of their children in the 
way which we have indicated, we cannot be surprised 
that Sunday-schools were rather slow in making their 
way into the Reformed Churches. The earliest German 
Reformed Sunday-school of which we have any knowl- 
edge, was organized with forty scholars, in the church 
on Race St., near Fourth, Philadelphia, on the 14th of 
April, 1806. The Sunday-school of the First Reformed 
Church of Baltimore, was not founded until 1822 ; and 
about the same time schools were established in a num- 
ber of churches of Pennsylvania and Maryland. 

Though there was at first some popular opposition to 
Sunday-schools, especially in rural districts, their excel- 
lence was long since universally recognized. Many of 
our most eminent ministers have taken great interest in 
the Sunday-school, and as a result of their literary labors 
we have had a long series of catechisms, hymn-books, 
and periodical publications. Books for the library, 
illustrative of the social and religious life of the Re- 
formed Church, are, however, still a desideratum. Of 
late years Conventions, devoted to the advancement of 
the cause of Sunday-schools, have been held in various 
parts of the Church, and have certainly done much 
good in directing attention to this important interest. 

The minutes of the General Synod for 1884 report 
1,378 Sunday-schools with 114,720 scholars. Some of 
these schools are, however, in all probability, held in 
union churches, and therefore do not belong exclusively 



ORPHAN HOMES. 343 

to the Reformed Church. This is a fact which should be 
kept in mind in computing the average amount of their 
benevolent contributions and the possible extension of 
our periodical literature. Many Reformed Sunday- 
schools have recently manifested great interest in the 
work of Foreign Missions, and the increased contribu- 
tions to this cause are in great measure due to their 
active benevolence. 

■ ORPHAN HOMES. 

In 1863 the Rev. Emanuel Boehringer, 1 pastor of a 
small mission church at Bridesburg, Philadelphia, was 
moved by Christian sympathy to admit several home- 
less orphans to his family circle. This was purely an 
act of faith, for he himself was very poor in this world's 
goods; but his faith proved all sufficient. Christian 
friends came to his aid, and he was thus enabled to 
found the Orphans' Home, which was for some time 
known by the name of "The Shepherd of Lambs," 
but is now called " Bethany." One year later the 
founder and his faithful wife entered into their heavenly 
rest, but their work was not suffered to fail. As the 
location at Bridesburg was found unsuitable, the Home 
was, in 1867, removed to Womelsdorf, Berks county, 
Pa., where it has greatly prospered. Even the destruc- 

1 Mr. Boehringer and the author of this volume were simultaneously 
ordained at Harrisburg, Pa., on the 23d of October, 1859, during the 
sessions of Synod. They met for the first time at the altar, and after the 
services they separated, never to meet again in this world. 



344 HISTORIC MANUAL. 

tion of the buildings by fire, on the night of November 
II, 1882, turned out to be a blessing in disguise; for 
the affliction opened new streams of benevolence, and a 
new and beautiful structure has arisen from the ashes. 
The Home has a good farm, and there is no debt; 
but the running expenses are, of course, large, and to 
provide for these the free-will offerings of Christians 
are the only resource. At present the orphans in the 
institution number about sixty, and this number the 
Board desires, as soon as possible, to increase to at least 
one hundred. The number of applications is large, and 
the accommodations in the new building are ample; it 
remains for the friends of the orphans to extend the 
blessings of the Home by their beneficence. 

St. Paul's Orphans' Home at Butler, Pa., was founded 
in 1868, and derives its support principally from the 
Synods of Pittsburgh and Ohio. It is reported as 
being in an excellent condition. " Its location is 
healthy, its surroundings are beautiful, and its man- 
agement is of the very best order." As in other sim- 
ilar institutions, children are most frequently received 
at an early age, and are then carefully trained until 
they reach the age of from thirteen to fifteen years, 
when they are indentured into good Christian families, 
where they will be still further prepared to become 
useful members of society. At present the number of 
orphans is about thirty-six, and this number will be 
increased as rapidly as the means at hand will allow. 

The Reformed Orphans' Home, near Fort Wayne, 



ORPHAN HOMES. 345 

Indiana, is under the special patronage of the Central 
Synod and the Synod of the North West. Having but 
recently been founded, the number of orphans is not 
large ; but the churches have been liberal, and the pros- 
pects of the institution are excellent. 

The cause of the orphans appeals directly to our 
warmest sympathies, and is consequently regarded with 
special favor. It has not only proved a blessing to hun- 
dreds of poor children, who have been saved from suffer- 
ing and sin and taught the truth of Christ; but it has 
otherwise conferred blessings upon the Church. In 
days of dissension, when brethren found it difficult to 
labor together, the cause of the Orphans remained a 
precious bond of unity. It not only softened the asperi- 
ties of theological controversy, but directly fostered the 
Christian charity which is the fairest blossom of our 
faith. We are, therefore, not surprised to behold the 
prosperity and rapid extension of this excellent work. 
The field is practically limitless, and the number of 
applicants would no doubt be increased ten-fold if the 
means were at hand for their support. We hope the 
stream of charity which flows in this direction may in- 
crease until thousands are partakers of the blessings 
which it brings. 



CHAPTER XV. 

Doctrine — Discipline — Cultus. 

The doctrine of the Reformed Church is best studied 
in its history. Though it has had many theological 
schools, which have varied greatly in their modes of 
expression and in the doctrines which they specially 
intoned, we believe the Church as a whole has been 
faithful to the great truths which were promulgated in 
her name in the sixteenth century and for which so 
many of her children suffered and died. 

It has sometimes been objected to the Reformed 
Church that she has but few distinctive peculiarities ; yet 
is not this, after all, her chief glory ? She does not, in 
any sectarian fashion, exalt a single doctrine at the ex- 
pense of all the rest, but seeks to hold the whole truth in 
due and harmonious proportion. Nor should it be for- 
gotten, that most of the denominations which so closely 
resemble the Reformed Church are of much more recent 
origin, and have copied the model which she provided 
them in doctrine, discipline, and cultus. " Imitation is 
the sincerest homage." 

As regards doctrinal standards, the Reformed Church 

in the United States holds " that the Holy Scriptures of 

the Old and New Testament, which are called canonical 

scriptures, are genuine, authentic, inspired, and therefore 

(346) 



DOCTRINE. 347 

divine scriptures ; that they contain all things which re- 
late to the faith, the practice, and the hope of the right- 
eous, and are the only rule of faith and practice in the 
Church of God ; that consequently no traditions, as they 
are called, and no mere conclusions of reason, which are 
contrary to the clear testimony of these scriptures, can be 
received as rules of faith or of life." It receives, how- 
ever, the Heidelberg Catechism, believing " the doctrine 
of the Catechism to be the doctrine revealed to us in the 
Bible." The Catechism, according to its own statement, 
rests upon the Apostles' Creed. With the various con- 
fessions adopted by other branches of the Reformed 
Church, we have no controversy ; but find no necessity 
for a more definite declaration of doctrine than that 
which is contained in the Heidelberg Catechism. It 
contains " all things which it is necessary for a Christian 
to believe;" it allows all proper liberty in the develop- 
ment of the truth ; and withal is full of Christian charity. 

At the very beginning, the Catechism points with 
special emphasis to Christ as the source of redemption 
and salvation. It teaches substantially the old Augus- 
tinian doctrine of natural depravity and salvation by 
free grace alone, which, as we' have seen, was the 
doctrine not only of Calvin but of all the chief Re- 
formers. It does not, however, teach a decree of 
reprobation, and as a whole directs our attention rather 
to the work of our Lord Jesus Christ than to the 
decree in accordance with which it was accomplished. 
The German branch of the Reformed Church accord- 



,34-8 HISTORIC MANUAL. 

ingly allows freedom for more moderate views on the 
subject of predestination than are usual in the more 
strictly Calvinistic Reformed churches. We are, how- 
ever, by no means Pelagian or Arminian. 

With regard to the sacrament of the Lord's Sup- 
per, the Reformed Church teaches, in accordance with 
the Catechism, the spiritual real presence of the body 
and blood of Christ in the Holy Eucharist, for believ- 
ers only. It does not hold, as has sometimes been 
asserted by its opponents, that the sacrament is a 
mere memorial of the sufferings and death of Christ. 
Not "in, with, and under" the visible elements, but 
by the working of the Holy Ghost, " who dwells both 
in Christ and in us," we become by faith "partakers 
of the true body and blood of Christ." As has already 
been shown, the Reformed Church in the United 
States, in common with all the other branches of the 
same historical confession, differs on this point from 
the doctrine of Luther. 

The Reformed Church regards the children of Chris- 
tian parents as belonging to the covenant and people 
of God, and therefore considers them proper subjects 
for Christian baptism. In this respect she differs from 
the various Baptist communities. The Church insists 
that her ministers shall carefully instruct the young 
in the teachings of the Catechism, as the best means 
of preparing them for confirmation and admission to 
the Lord's Table. Confirmation, as practiced in the 
Reformed Church, is regarded as a solemn and appro- 



ORGANIZATION AND DISCIPLINE. 349 

priate rite. It is not, however, considered a sacrament, 
and when members are received by certificate from 
denominations in which this rite is not practiced, it is 
not usual to require them to receive confirmation. 
While the Church lays stress on the importance of 
experimental religion and Christian experience, it re- 
gards faithful instruction in the truths of God's word 
as the best means to be used in leading to this end. 
The authorized teaching of the Church is conveyed 
by the Heidelberg Catechism, to which those who 
desire to become acquainted with our doctrines are 
always referred. 

ORGANIZATION AND DISCIPLINE. 

The Protestant Churches of the continent of Europe 
have always laid special stress on the preservation of 
purity of doctrine, while they regard external organiza- 
tion and the ritual of worship as matters of minor im- 
portance. Calvin and Bullinger advised their friends in 
foreign countries to maintain the truths of the Gospel 
even with their blood, but in matters of external organi- 
zation to accommodate themselves to the policy of the 
government. This advice was given on the ground that, 
while the Scriptures emphatically teach the necessity of 
order and discipline, they nowhere enjoin a particular 
form of church-government. That every Christian 
minister is a bishop in the sense of the New Testament 
was universally acknowledged, and the fact that so little 
is said on the subject by way of command led the 



350 HISTORIC MANUAL. 

churches to the conclusion that, while the general prin- 
ciples of church-government are unchangeable, particular 
features may be regulated by Christian expediency. At 
first the Reformed people found great difficulty in attain- 
ing to complete organization. In many countries they 
were compelled to worship secretly ; but as often as 
possible they held Synods consisting of ministers and 
delegates from the isolated " churches under the cross." 
" As the effect of persecution," says Dr. Demarest, 
" they were determined, when the time came for organi- 
zation, to have much of the popular element in the 
Church constitution, and much of simplicity in public 
worship." The system of government which had grown 
up in Switzerland, and was finally elaborated by Calvin, 
was gradually accepted by most of the Reformed 
Churches. It avoided the extreme of tyranny on the 
one hand and of independency on the other, and was 
especially well suited to the government of a Church 
which had little to hope from the favor of the state. In 
some countries, where the relations of the Church with 
the civil power were more intimate than elsewhere, the 
government of the Church became practically a function 
of the civil power, and its more popular features were 
never fully realized; but though this condition of affairs 
was regarded as unfortunate, it was on purity of doctrine 
that the unity of the Church was believed chiefly to 
depend. 

In accordance with their chosen system of govern- 
ment, the Reformed churches still hold that all min- 



ORGANIZATION AND DISCIPLINE. 35 I 

isters are equal in office, and elect and institute ruling 
elders and deacons, who represent the people, and are 
at the same partakers in a degree of the functions of 
the ministry. 

The Reformed Church, therefore, differs from the 
Episcopalians, who are governed by diocesan bishops, 
and from the Congregationalists, who teach the inde- 
pendence of each congregation. The questions of pres- 
bytery, episcopacy, and independency, are, however, 
according to Dr. Schaff, "questions of polity, not of 
dogma," and the German churches have never made 
them the subject of extended discussion. 

In England and Scotland the case has been differ- 
ent. The Church of England at first acknowledged 
the validity of the ordination of the ministers of other 
Protestant churches, and held "that episcopacy is not 
the only, but the best form of government, and neces- 
sary not for the being, but only for the well-being of 
the Church." 1 But there came a time of great con- 
flict, in which questions concerning church-government 
were exalted beyond their original significance. The 
kings of the Stuart family unwisely attempted to force 
episcopacy upon the reluctant people of Scotland, and 
in the struggle which ensued, the question of church- 
government came to be regarded as a matter of para- 
mount importance. The doctrinal aspects of the ques- 
tions at issue were earnestly discussed, and the difference 



Schaff's " Harmony of the Reformed Confessions," p. 27. 



352 HISTORIC MANUAL. 

was made much greater than Knox and Cranmer ever 
anticipated. 

The German Reformed congregations, on their organ- 
ization in America, naturally followed in the main the 
pattern which was provided for them by the Churches 
of Holland and the Rhine provinces of Germany. 
This pattern became traditional, and the differences 
between the Constitutions of the several congregations 
were but trifling. More than a century, however, 
passed away before the Church, as a whole, adopted a 
Constitution. In an able report presented by the Rev. 
Dr. T. L. Hoffeditz to the Synod of the United States, 
in 1839, it is stated that there was even at that time 
no document in existence which could properly be 
called the Constitution of the Reformed Church. The 
"Synodalordnung," to which we have already referred, 
was properly a series of rules of order for the gov- 
ernment of Synod. A provisional "Discipline" had 
been adopted by the Synod in 1828, but it was never 
formally sanctioned by the Church. The "Constitu- 
tion" was not adopted until 1845. It was principally 
the work of the Rev. Dr. Samuel R. Fisher, who, dur- 
ing his life-time, was regarded as the chief authority 
for its exposition. It is felt to be imperfect in various 
minor particulars; and the Church has for a series of 
years been engaged in the work of its revision. Though 
the desired consummation has not yet been attained, 
it is believed that it cannot now be far distant. 

Though it would be manifestly beyond our province 



ORGANIZATION AND DISCIPLINE. 353 

to furnish an abstract of the Constitution, it may not be 
out of place to say a few words concerning the organiza- 
tion of the Reformed Church in the United States. In 
its general features it closely resembles that of the other 
Reformed Churches. The affairs of each congregation 
are committed to a consistory, consisting of the minister, 
elders, and deacons. The elders and deacons are elected 
for a term of years. The minister and elders constitute 
the " spiritual council," which attends to the reception 
and dismissal of members, exercises discipline, and has 
a general supervision over the spiritual interests of the 
congregation. In a few congregations there is a Board 
of Trustees which holds the property in the name of the 
congregation; but this arrangement has frequently 
caused trouble, and such matters are much better left in 
the hands of the Consistory. The ministers and one 
elder from each pastoral charge within a certain district 
constitute the Classis, which in its nature and functions 
closely resembles the Presbytery in the Presbyterian 
Churches. A certain number of delegates, clerical and 
lay, from each Classis within a specified district, consti- 
tute the Particular Synod, which meets annually. The 
number of delegates from each Classis is proportioned to 
the number of ministers which it includes. A Synod may 
meet in general convention, including all the ministers 
within its bounds, whenever it regards this as desirable, 
and has resolved to do so at a previous meeting. 

There are at present seven Particular, or District. 
Synods, of which four are prevailingly English and three 
2 3 



354 HISTORIC MANUAL. 

German. The oldest of these is still known as " The 
Synod of the United States," though it has long since 
ceased to occupy a field as extensive as its title indicates. 
Out of its territory have been constituted the Pittsburg 
and Potomac Synods, and the German Synod of the 
East. In a similar way the Synod of Ohio, which once 
exercised supreme jurisdiction over the Reformed 
Churches of the West, has . become the mother of the 
Synod of the North West and the Central Synod. 
Since 1863 the Particular Synods are under the supervis- 
ion of the General Synod, which meets triennially, and 
is a court of the last resort in judicial cases. We need 
hardly add that our discipline is purely spiritual, and 
extends not only to the ministers, but to all the baptized 
members. The humblest member of the Church who 
feels aggrieved by the decision of an ecclesiastical body 
may carry his case by appeal or complaint to a higher 
court. The Reformed Church has always, in her 
standards, declared the necessity of excluding from her 
communion "those who by confession and life declare 
themselves infidels and ungodly," but at the same time 
guards with loving care the rights and privileges of the 
weakest of her children. 

CULTUS. 

Hymn-Books. The gradual awakening of the Church 
to a sense of its mission in this country brought with it 
an earnest desire for improvement in cultus, or worship. 
The " Neues und Verbessertes Gesangbuch" was now 



1 



cultus. 355 

old, and the worthlessness of the " Gemeinschaftliches 
Gesangbuch " had become apparent. In some parts of 
the Church, congregational singing had almost become a 
" lost art." In many churches, after the reading of the 
entire hymn by the minister, each line was announced 
and sung separately, and frequently, it must be con- 
fessed, the minister and organist were almost the only 
persons in the congregation who audibly joined in 
singing. Occasionally the volume of sound was in- 
creased by the jingling of little bells, attached to alms- 
bags (Klingelsacke) which were fastened to long poles 
and handed around by the deacons to receive the collec- 
tion. An improvement in church-music was certainly 
eminently desirable; and the Synod of the United States 
accordingly, in 1 841, appointed a committee to prepare 
an improved edition of the German hymn-book. The 
committee, however, proceeded to form a new collection, 
and the result of their labors was the publication, in 
1842, of the "Sammlung Evangelischer Lieder," which 
was popularly known as the " Chambersburg Hymn- 
book." It was, unfortunately, hastily prepared, without 
proper familiarity with the principles of hymnology ; and 
though extensively used for some years, it never gained 
a permanent place in the affections of the Church. The 
hymn-book which is at present in general use in our 
German churches was prepared in accordance with a 
resolution adopted in 1857 by the Synod of the United 
States. In consequence of certain difficulties concerning 
the place and terms of its publication, the book was 



356 'HISTORIC MANUAL. 

issued as a private enterprise, in 1859, by the chairman 
of the committee, the Rev. Dr. Schaff, who had made 
the collection. Two years later, in 1 861, it was formally 
adopted by the two Synods of the Reformed Church. 
It is generally recognized as a collection of the highest 
order. 

In the English churches the hymn-book of the Re- 
formed Protestant Dutch Church was at first generally 
used; but in 1830 the Synod adopted a collection 
known by the general title of " Psalms and Hymns," 
which had been made by a committee of the Maryland 
Classis. The appendix was added three years later. It 
was a very respectable collection, considering the time 
of its publication, and compared very favorably with 
those which were then in use in other denominations. 

Within the past decade this book has been in great 
measure superseded by two collections, " Hymns for the 
Reformed Church" and "Reformed Church Hymnal," 
These were prepared after careful study of hymnologic 
sources, and, we believe, are fully accomplishing their 
purpose in promoting the devotion of the Church. 
Collections of music to accompany our hymn-books, 
both German and English, have also been published, 
and there is every indication that the Church is now 
taking a profound interest in the culture and develop- 
ment of sacred song. 

Liturgies. Though the Reformed Church, during her 
entire history, has showed a marked preference for forms 
of worship which are simple and unpretentious, she has 



cultus. ' 357 

also insisted that everything should be done " decently 
and in order." In her religious services she has fol- 
lowed the general order of the Church-year, faithfully 
observing the great festivals of the Church, especially 
Christmas, Good Friday, Easter, Ascension Day and 
Pentecost. Her oldest liturgies date from the days of 
the earliest of the Reformers; and though in various 
European countries the forms of worship differed 
greatly, the desirability of having such offices for the 
guidance of the Church was never seriously questioned. 
In the administration of the sacraments, and other 
sacred rites, it was deemed especially important that the 
form of words should be settled by the Church ; and 
the fact was generally recognized that divine ordinances 
may be easily, though perhaps unconsciously, profaned, 
when the manner of their administration is left to the 
individual tastes of the officiating minister. 

In this country, as we have seen, the worship of 
the Reformed churches was at first conducted in gen- 
eral accordance with the Palatinate Liturgy, with which 
most of the pioneers had been familiar in Europe. 
This liturgy, however, needed thorough revision to 
render it suitable for permanent use in this country; 
and this, unfortunately, it did not receive. It was not 
re-printed in America, and after a while became quite 
rare. Then there came a time of great confusion in 
the ordering of public worship. Some ministers, in 
the performance of their official acts, employed the 
liturgies of various European countries, while others 



358 HISTORIC MANUAL. 

used manuscript collections of unknown origin, which 
had perhaps been given them by their preceptors at 
the beginning of their ministerial career. The prac- 
tice of the churches of different sections of the country- 
varied greatly even where the service was entirely 
"free," and the result was a general looseness in every- 
thing concerning ceremonial observance, that was uni- 
versally deplored. 

The first attempt to remedy the existing evil was 
the publication, in 1 84 1, of a " Liturgy" prepared by 
the Rev. Dr. Lewis Mayer, as chairman of a commit- 
tee appointed by the Eastern Synod. It was, in fact, 
simply a book of forms, for the use of ministers on 
special occasions. Though not without merit, it must 
be confessed that the "Mayer Liturgy" failed to meet 
the wants of the Church. It was, perhaps, too didac- 
tic to be acceptable either to ministers or people; but 
it should be remembered that it was prepared at a 
time when in this country but little attention had been 
given to liturgic study. 

The general desire of the Church for a new liturgy 
soon began to find expression in various ways, and 
in 1848 was formally brought to the attention of the 
Eastern Synod by a request from the Classis of East 
Pennsylvania. The importance of the subject was fully 
appreciated, and in the following year, 1849, it was 
referred to a committee consisting of the most emi- 
nent men in the Church. In the hands of this com- 
mittee the work of forming a new liturgy progressed 



cultus. 359 

but slowly, for difficulties presented themselves at 
almost every step of the way. There were differences 
of opinion with regard to the principles on which it 
was desirable that the liturgy should be constructed ; 
but the committee persevered, under the instructions 
of Synod, and published, in 1857, the "Provisional 
Liturgy," which, from a literary point of view, was at 
once recognized as a work of a high order of excel- 
lence. According to its preface, it carried with it no 
"binding obligation," and was "put forth for the pur- 
pose of meeting and satisfying, if possible, what was 
believed to be a growing want of the Reformed 
Church." That the " Provisional Liturgy," with all its 
undeniable excellencies, did not meet the wants of the 
Church, soon became evident, and the question of its 
revision was brought to the attention of the Synod. 
This revision may be regarded as having been, in some 
measure, the occasion of the liturgic controversies 
which for many years occupied the attention of the 
Church. From another point of view they may, how- 
ever, be regarded as a continuation of the doctrinal 
controversies to which we have already alluded. 
Though these conflicts were in many respects unfortu- 
nate, it cannot be doubted that the Church was roused 
by them to a high degree of literary activity. Even now, 
a member of any denomination who desires to become 
historically familiar with the subject of Christian cultus, 
cannot do better than to study the publications of the 
Reformed Church during this momentous epoch. 



360 HISTORIC MANUAL. 

At the first meeting of the General Synod, in 1863, 
the Synod of Ohio received permission to prepare a 
liturgy, and the Eastern Synod was recommended to 
go forward in the work of revising the " Provisional 
Liturgy." In accordance with this resolution, the 
"Order of Worship" appeared in 1866, and the "West- 
ern Liturgy" in the following year. These works 
also appeared, with necessary modifications, in the 
German language. At last, in 1878, the General Synod 
committed all the questions which had been in con- 
troversy to a special commission, which was known 
as the " Peace Commission." In answer to the prayers 
of thousands, this commission was, with the blessing 
of Heaven, instrumental in restoring peace to the 
Church. As one of the results of its labors, it has 
published the " Directory of Worship," which was by the 
General Synod, held in Baltimore, Md., in 1884, sub- 
mitted to the Classes for adoption or rejection. If it 
should be adopted, it will, of course, serve as the nor- 
mal directory of worship, as its name indicates, but 
there will be no disposition to use it in an exclusive 
way. The Church will practically continue to occupy 
the position which it has held from the beginning. It 
will value and use its liturgy, but will in no way 
abridge the liberty which is the privilege of pastors 
and people. 

It is a remarkable fact that notwithstanding all the 
sufferings which the Church endured during its reason 
of trial, it increased with remarkable rapidity. We have 



CULTUS. 361 

in 1884 three times as many ministers as we had in 
1848, and the increase in our membership has at least 
maintained a corresponding proportion. We therefore 
recognize the hand of Providence in this period of our 
history, as we do in every other; and do not doubt 
that through all its troubles the Church was struggling 
upward to a higher stadium of religious life. 



CHAPTER XVI. 

Tercentenary Celebration — General Synod — Conclusion. 
The year 1863 was in many respects the most bril- 
liant in our denominational history. Though it oc- 
curred in the midst of a dreadful civil war, when the 
Church might have been expected to languish rather 
than to prosper, the fact remains that there was at this 
time a remarkable development in every department of 
Christian activity. In the Tercentenary Celebration we 
have the proper conclusion of the formative period of 
our American ecclesiastical history; in the establish- 
ment of the General Synod we behold the beginning of 
an epoch of growth and advancement which has not yet 
reached its highest comsummation. 

THE TERCENTENARY CELEBRATION. 

The earliest suggestion with respect to the propriety 
of celebrating the 300th anniversary of the formation 
and adoption of the Heidelberg Catechism, was offered 
in 1857, by the Rev. Dr. H. Harbaugh, in the first 
volume of his " Lives of the Fathers." Two years later 
the suggestion was renewed by the Rev. Dr. P. Schaff, 
at a meeting of the Classis of Mercersburg, and being 
sent up to Synod in the form of a request, was by that 

body referred to a committee, of which the Rev. Dr. 

(362) 



THE TERCENTENARY CELEBRATION. 363 

Harbaugh was chairman. The plan as elaborated by 
this committee was comprehensive beyond anything the 
Church had hitherto attempted. The celebration was 
to be, first of all, "a sublime festal service to God;" 




HENRY HARBAUGH. 



but it also demanded that the Church should throw 
its devout, joyous, and zealous energies into all it pro- 
posed to do during the festival year. It involved the 
holding of a Convention on the 19th of January, 1863; 
the enrollment of all the members of the Church, and 
the reception of memorial free-will offerings from those 
who desired to present them; and the preparation and 



I 

364 HISTORIC MANUAL. 

publication of several important volumes having special 
reference to the celebration. 

The Convention by which the Year of Jubilee was 
inaugurated, met on the evening of the 17th of Jan- 
uary, in the historic church on Race street, below 
Fourth, Philadelphia, of which the Rev. Dr. J. H. A. 
Bomberger was then pastor, and continued in session 
six days. The Rev. Dr. J. W. Nevin was elected 
President, and the Rev. Dr. S. R. Fisher and L. H. 
Steiner, M. D., served as Secretaries. Original essays 
on subjects connected with the history and doctrines 
of the Heidelberg Catechism, contributed by some of 
the most eminent divines in Europe and America, were 
read before the convention and afterwards discussed. 
The European contributors were the Rev. Drs. C. H. 
Hundeshagen, of Heidelberg; J. J. Herzog and J. H. 
A. Ebrard, both of Erlangen; C. Ullmann, of Carls- 
ruhe, and G. D. J. Schotel, of Leyden, Holland. 
Essays were also read by the following ministers of 
the Church in this country: B. S. Schneck, T. C. Por- 
ter, H. Harbaugh, Theodore Appel, Thos. G. Apple, 
M. Kieffer, E. V. Gerhart, G. B. Russell, D. Gans, B. 
Bausman, J. H. A. Bomberger, B. C. Wolff, and Thos. 
De Witt, of the Reformed Dutch Church, New York. 
The convention was large and enthusiastic, and was in 
every respect a fitting introduction to the joys and 
labors of the vear. 

Inspired with zeal, the pastors and delegates returned 
home, and proceeded to inaugurate Tercentenary fes- 



THE TERCENTENARY CELEBRATION. 365 

tivals in the several churches. By the co-operation 
of the Eastern and Western Synods, the celebration 
became general, and many a church was decked with 
green and decorated with symbols which indicated the 
nature of the festival. The people learned more con- 
cerning the Church of their fathers than they had ever 
heard before, and their affections were naturally more 
warmly enlisted in its behalf. The enrollment of mem- 
bers was pretty general, and liberal gifts to benevolent 
causes were in many instances spontaneously offered. 
It had been feared by many that the enrollment would 
in many sections be unfavorably regarded, but these 
anticipations of evil were not realized. Men, women, 
and children, were pleased to know that they were 
individually recognized by the Church, and reflected 
with satisfaction on the fact that their names would 
be recorded with her membership in the Year of Jubilee. 

The Tercentenary free-will offerings, as reported in 
the following year, amounted to $108,125.98 from the 
Eastern Synod alone. This amount would have been 
regarded as respectable in any American denomination, 
but in the Reformed Church it was an immense advance 
on everything that had preceded it, and it need hardly 
be said that it gave a renewed impetus to every enter- 
prise of Christian benevolence. 

Literary activity characterized the Tercentenary year 
in a remarkable degree. The Tercentenary edition of 
the Heidelberg Catechism, generally known as the 
" Triglot," was prepared by a committee of which the 



366 HISTORIC MANUAL. 

Rev. E. V. Gerhart, D. D., was chairman. It contains, 
besides a valuable historical introduction, the standard 
text of the Catechism in Old German, Latin, Modern 
German, and English, printed in parallel columns. 
The book was issued in excellent style, by Scribner, 
of New York, and is probably the finest edition of 
the Catechism ever published. 1 

The Tercentenary Monument, a large volume con- 
taining the Proceedings of the Tercentenary Convention 
and the essays read on the occasion, was published by 
M. KiefTer & Co., in English and German. It is a great 
storehouse of valuable materials, and is still deserving 
of careful study. 

It was also proposed to publish a " Digest of the 
Minutes," but this work still remains a desideratum. 
A book of this kind, in which all the decisions of our 
Synods, from the beginning, might be found arranged 
for ready reference, would manifestly be of great value. 
Renewed attention has recently been directed to the 
subject, and it is hoped the "Digest" will be speedily 
completed. "The Historical Society of the Reformed 
Church " was organized in accordance with a resolution 
of the Tercentenary Convention. It has succeeded in 
accumulating a library of considerable value, but has not 
received the sympathy and support which it evidently 
deserves. 

Other subjects to which the attention of the Church 

1 As a preparation for this work, an edition of the Catechism in Latin 
was published in 1852 by Dr. L. H. Steiner, a member of the committee. 



THE GENERAL SYNOD. 367 

was specially directed during the Tercentenary year 
were the organization of the Board of Church Extension 
— for the purpose of aiding struggling congregations 
in the work of erecting church-buildings — the founding 
of Orphan Homes, the extension of the work of the 
Boards of Publication, and, last but not least, the 
organization of the General Synod. The formal con- 
clusion of the festival season was the Convention held 
in Reading, Pa., from the 21st to the 25th of May, 1864. 
This body was mainly occupied in summing up the 
work of the year, but at the same time offered valuable 
suggestions concerning future growth and advancement. 
The results of the Tercentenary Celebration may even 
now be regarded with unmingled satisfaction. It may, 
indeed, be said that in the most inclement season of 
our national history our Church put forth the blossoms 
whose ripening fruit we are now beginning to enjoy. 

THE GENERAL SYNOD. 

The first meeting of the General Synod in Grace 
Church, Pittsburg, Pa., on the 18th of November, 1863, 
certainly constitutes an important era in the history of 
the Reformed Church. -It is chiefly owing to this event 
that the German branch of the Reformed Church in this 
country, instead of being broken up into a number of 
"asteroidal fragments," as they have been called by an 
eminent divine, has become a single organized body 
which, if not one of the largest denominations, at any 
rate holds an honorable position for numbers and in- 
fluence among the churches of the land. 



368 HISTORIC MANUAL. 

The manner in which the General Synod came to 
exist was somewhat remarkable. There had been, since 
1844, a Triennial Convention composed at first of dele- 
gates from the Reformed Dutch Church and the two 
German Reformed Synods. The functions of this body 
were purely advisory. There was, indeed, an under- 
standing concerning cooperation in the work of Domes- 
tic 'Missions, but it does not seem to have led to import- 
ant practical results. The Reformed Dutch Church 
having withdrawn from the Convention after its second 
meeting, it was, at the suggestion of the Synod of Ohio, 
continued in a somewhat modified form by the two 
German Reformed bodies. Various plans were sug- 
gested for the strengthening of the bond, until at last in 
a happy hour it was proposed that it should be re- 
placed by a General Synod. The subject was in i860, 
referred to the Classes, with many misgivings as to the 
result; but the awakening enthusiasm of the Church for 
the approaching Tercentenary carried the measure by a 
large majority. It was recognized as essential to the 
development and prosperity of the Church, and subse- 
quent history has abundantly proved the wisdom of the 
decision. 

Change of Title. In the annals of the colonial period 
the name of the Church rarely appears. Individual con- 
gregations were called " Evangelical Reformed " or 
only " Reformed," and the ecclesiastical body was 
known simply as " The Coetus of Pennsylvania." On 
the organization of the Synod a more distinctive title 



CHANGE OF TITLE. 369 

became necessary, and for the purpose of distinguish- 
ing it from the Reformed Dutch Church, the term 
" German Reformed " was introduced. As long as 
the German language was solely employed in public 
worship, the name had a certain practical value, though 
it was recognized as unhistorical ; but as the use of 
English became more general, its influence was felt to 
be too limiting and repressive. It was argued that 
the word " German," as used in the official title, had 
a tendency to retard the growth of the church in 
English communities, while it could have no special 
value for the German churches, inasmuch as their 
language sufficiently indicated their national origin. 
On the other hand, there were many excellent people 
who were loath to part with a name which had become 
endeared to them by many years of use, and which was 
so suggestive of an honored ancestry. An effort was 
made to substitute the word " Evangelical" for "Ger- 
man," but it proved a failure. The question of the omis- 
sion or retention of " the foreign patrial adjective " 
caused, for some years, considerable discussion in both 
branches of the Reformed Church, but was finally 
decided by both in the same way. The German Re- 
formed Church is now the " Reformed Church in the 
United States," and the Reformed Dutch Church is the 
" Reformed Church in America" a difference in title we 
conceive to be purely accidental. The most recent con- 
ference of committees on the subject of the organic union 

of these two branches of the Reformed Church was held 
24 



370 HISTORIC MANUAL. 

in Philadelphia on the 18th of November, 1874, and the 
fact that it failed to be successful was very generally 
regretted. The chief obstacle in the way of union was 
found to be the difference in doctrinal standards to 
which we have already referred. 

The Peace Commission. The labors of the commis- 
sion to which, under the blessing of God, was committed 
the work of restoring peace to the churches, which 
had been greatly disturbed by the long controversies 
which we have mentioned, have proved so eminently 
successful that they should always be remembered with 
heartfelt gratitude. The report presented by this Com- 
mission to the General Synod convened in Tiffin, Ohio, 
in 1 88 1, and then unanimously adopted, is in our opinion 
a document of great historical and doctrinal importance. 
It deserves, we think, to be rescued from the compara- 
tive obscurity of the files of the Minutes of Synod, and 
to be placed within easy reference of ministers and mem- 
bers of the church, by whom it should be frequently 
and carefully studied. The report is as follows: 

" To the General Synod of the Refor??ied Church in the United States: 

Fathers and Brothers in the Lord: — The Commission author- 
ized by the action of the General Synod at Lancaster, Pennsylvania, A. 
D., 1878, and constituted by the concurrent act of the six District Syn- 
ods, in the spirit and interest of the original action, met and organized 
in Harrisburg, Pennsylvania, on the 26th day of November, A. D., one 
thousand eight hundred and seventy-nine, as directed : 

The weighty matters entrusted to its solemn and prayerful deliberation 
by the Church, were considered during the period of eight days; and 
after having arrived at a unanimous result, under the manifest guidance 
of the Spirit of Truth, the Commission adjourned. 



THE PEACE COMMISSION. 37 1 

Your Commissioners, in now most respectfully reporting their action 
to your reverend body for adoption, venture to express the hope that a 
like unanimity may characterize its endorsement of the same, as a basis 
to a solid and endurable peace. 

In order to the restoration and maintenance of " the unity of the Spirit 
in the bond of peace, as one body and one spirit, even as we are called 
in one hope of our calling, one Lord, one Faith, one Baptism, one God 
and Father of all, who is above all, and through all, and in all'' (Eph., 
iv. 3-6), "it seemed good unto us, being assembled with one accord" 
(Acts, xv. 55), in the light vouchsafed to us of God, to subscribe to the 
following : 

I. DOCTRINE. 

The Reformed Church in the United States unites in the confession 
of her adherence to the doctrines of the Holy Scriptures as set forth in 
the Heidelberg Catechism, taking the same in its historical (or original) 
sense; and declares that any departure from the same is unauthorized by 
the Church; and renewedly directs all her ministers, editors and teach- 
ers of theology, " faithfully to preach and defend the same." 

This action is not to be so construed as to forbid, or interfere with, that 
degree of freedom in Scriptural and theological investigation which has 
always been enjoyed in the Reformed Church. 

In presenting the above as a basis for peace in the Church, we are 
not unmindful of the fact that more than this might be expected. We 
believe that the theological contest that has gone forward in our Church 
for over a quarter of a century, with earnestness and zeal, has resulted, 
now that it has substantially come to a close as we hope, in bringing the 
Church to a deeper apprehension of the truth. It would seem proper, 
therefore, that an attempt should be made to summarize, in some gen- 
eral way, this result. We, therefore, submit the following, as embody- 
ing certain points on which this Commission is able to harmonize, and 
thus contribute towards a substantial agreement throughout the whole 
Church in the peace period upon which we are now entering : 

I. We recognize in Jesus Christ and His sacrifice for fallen man, the 
foundation and source of our whole salvation. 



372 HISTORIC MANUAL. 

II. We hold that the Christian life is begotten in us by the Word of 
God, which is ever living, and carries in itself the power to quicken faith 
and love in the heart, through the Holy Ghost. 

III. We do not regard the visible Church as commensurate and iden- 
tical with the invisible Church, according to the Roman theory, nor do 
we think that in this world the invisible Church can be separated from 
the visible, according to the theory of Pietism and false Spiritualism; 
but while we do not identify them, we do not, in our views, separate them. 

IV. We hold that in the use of the holy sacraments the grace signi- 
fied by the outward signs is imparted to those who truly believe, but that 
those who come to these holy sacraments without faith, receive only the 
outward elements unto condemnation. 

V. We have come to a clearer apprehension of the fact that the Chris- 
tian life is something broader and deeper than its manifestations in con- 
scious experience. 

VI. We hold the doctrine of justification through true faith in Jesus 
Christ, according to which only the satisfaction, holiness and righteous- 
ness of Christ is our righteousness before God, and that we can not 
receive and apply the same to ourselves in any other way than by faith 
only. 

VII. We hold the doctrine of the ministerial office, according to which 
the ministers of the Church are not lords of faith, but servants, messen- 
gers, heralds, watchmen of Christ, co-workers with God, preachers of 
the Word, and stewards of the mysteries of God. 

VIII. We hold the doctrine of the universal priesthood of believers 
over against all Romanizing tendencies to priestly power, while we also 
assert the proper recognition of the ministerial office in the Church of 
Christ. 

IX. We affirm our confidence in the truth of Protestantism over against 
the errors of Rome on the one hand, and against the errors of rational- 
ism and infidelity on the other. 

X. All philosophical and theological speculations (in the Church) 
should be held in humble submission to the Word of God, which, with 
its heavenly light, should illumine and guide the operations and researches 
of reason. 



THE PEACE COMMISSION. 373 
II. CULTUS. 

With reference to cultus, we recommend to the General Synod, at its 
next regular meeting, the inauguration of measures for the formation of 
a committee properly representing the different Synods and the various 
theological tendencies existing in the Church, whose duty it shall be to 
prepare an Order of Worship, containing such offices as may be required 
for the services of the Church, the said committee to report the result 
of its labors, as soon as their magnitude and importance will allow, to 
the General Synod for approval and adoption, as required by the Consti- 
tution of the Reformed Church in the United States. 

And we recommend further, that pending the adoption of such Order 
of Worship, the various Liturgies now in use in the Church be allowed 
in public worship, provided none of them be hereafter introduced into 
any congregation without the consent of a majority of its communicant 
members, nor when (in the judgment of the pastor and Consistory), such 
introduction wonld be injurious to the best interests of the congregation; 
and that, until the Church shall adopt a new hymn-book for the use of 
all its congregations, any of the hymn-books now approved by one or 
more of the District Synods, may be used by any particular congregation 
in public worship. 

III. GOVERNMENT. 

With reference to Government we recommend : 

1. That all the judicatories of the Church be requested, in the appoint- 
ment of their Boards and Committees, to pay regard only to fitness for 
the position. 

2. That the General Synod, as soon as it sees its way clear and the 
general peace and quietude of the Church sufficiently established, take 
the proper steps for a thorough revision of its Constitution, Rules, and 
By-laws, in order : 

(a) To create a more perfect organic relation between the different 
judicatories of the Church, completing themselves in their head, the Gen- 
eral Svnod. 

(b) To provide for a supervision by the General Synod over all the 
theological institutions of the Church, by the appointment of a duly 
authorized Committee or Board of Visitors, empowered at any time, when 



374 



HISTORIC MANUAL. 



deemed necessary, to examine into the doctrine, cultus, and management 
of said institutions, and to report to each session of the General Synod; 
said Board of Visitors, however, not to interfere with any arrangement or 
authority of the respective District Synods, or their boards or committees. 

(c) To provide some mode by which all cases of appeal, involving 
only facts and individual disputes, shall be excluded from the General 
Synod, so that such only as relate to controversies on doctrine, cultus, and 
constitutional construction may be brought for a final hearing before that 
body. 

And we recommend further, that the General Synod be requested to 
direct the attention of the Church at large to the importance of an undi- 
vided effort for her extension, and to engage diligently and zealously in 
the work of Missions, looking forward to a more concentrated and co- 
operative action in that direction in the futui-e. 

In testimony whereof we, the Commissioners, representing the differ- 
ent Synods of the Reformed Church in the United States, hereunto 
subscribe our names, at Harrisburg, Pennsylvania, this third day of De- 
cember, in the year of our Lord one thousand eight hundred and seventy- 
nine. 

Ministers. 

Clement Z. Weiser, 
Thomas G. Apple, 
Franklin W. Kremer, 

Jeremiah H. Good, 
Lewis H. Kefauver, 

Herman J. Ruetenik, 
Peter Greding, 

John M. Titzel, 
Joseph H. Apple, 

Samuel N. Callender, 
G. William Welker, 

John Kuelling, 

We are not surprised that on the adoption of this 



Elders. 

Daniel W. Gross, 
William H. Seibert, 
Rudolph F. Kelker, 

Andrew H. Baughman, 
Benjamin Kuhns, 

Frederick W. Scheele, 
Henry Tons, 

Christian M. Boush, 
Thomas J. Craig, 

Henry Wirt, 
Lewts H. Steiner. 

William D. Gross, 



} 
} 
} 

} 



X 



Synods. 

Synod in 
the United 
States. 

Synod 
of Ohio. 

Synod of the 
Northwest. 

Synod 
of Pittsburg. 

Synod of 
the Potomac. 

German Syn. 
of the East." 



ZWINGLI FESTIVALS. 375 

report — so fraught with blessings to the churches — the 
General Synod rose to its feet and sang with one voice 
the grand old doxology: "Praise God from whom 
all blessings flow ! " 

Alliance of Reformed Churches. At the meetings of the 
"Alliance of the Reformed Churches holding the Pres- 
byterian system," convened in Philadelphia in 1880, and 
in Belfast, Ireland, in 1884, the Reformed Church in the 
United States was well represented. On these occasions 
papers were read by several of our ministers. The Alli- 
ance includes delegates from most of the Reformed 
Churches throughout the world, and will no doubt 
accomplish great good, not only in bringing nearer to- 
gether the scattered members of the same historical con- 
fession, but in promoting the great cause of Christian 
unity. 

Zwingli Festivals. The year 1884 was rendered 
memorable in many Reformed Churches, by the celebra- 
tion of the 400th anniversary of the birth of the Re- 
former, Ulric Zwingli. These delightful festivals are 
still fresh in the memory of our readers, so that we need 
not enlarge upon them. It will be remembered how the 
people on these occasions thronged the churches, and 
listened with delighted attention to the fascinating story 
of the Swiss hero. The Providence of God, as illus- 
trated in the continued existence of the Church in whose 
early history Zwingli occupies so prominent a position, 
filled many Christian hearts with responsive gratitude. 
It is indeed, marvelous that the natal-day of a man who 



37$ HISTORIC MANUAL. 

was born before the discovery of America, in an obscure 
village of an obscure land, should still be enthusiastic- 
ally celebrated. It illustrates the dying words of that 
great man in a manner which he never anticipated: 
" They may kill the body, but they cannot kill the 
soul!" 

CONCLUSION. 

When a weary pilgrim approaches the end of his 
journey, he finds it pleasant to rest awhile on some com- 
manding eminence, and to look back over the road on 
which he has traveled. He does not forget his toils and 
trials, but it is with special pleasure that he remembers 
the clear fountains and shady groves which refreshed 
him by the way. So, when we contemplate the history 
of the Reformed Church in the United States, we behold 
some things which we regret, but there are more which 
call for devout gratitude. It is not without pain that we 
recall the " lost churches ;" that we remember how in 
great cities and extensive districts of country, where our 
Church was once hopefully founded, it is now almost 
unknown. When we contemplate the immense work 
which, as a Christian denomination, we are especially 
called to perform, we think it would have been better if 
so many of our brethren had not departed from us in 
our days of trial. The larger denominations, with which 
they generally became identified, could have flourished 
without them, while in the Church of their fathers they 
might have accomplished a grand and glorious work. 
It is, however, pleasant to know that, in some instances 



conclusion. 377 

at least, the fields which were once ours are well culti- 
vated, though not by the descendants of those who 
reclaimed them from the wilderness. 

" Yes ! Though a stranger must receive them, 

For blessings still to Heaven we call ; 
Thy dews, O Lord ! Thy rain and sunshine, 

In Thine own season, grant them all!" 

We profoundly regret that in the Reformed Church 
in the United States so many years elapsed before 
the importance of the work of missions was properly 
appreciated ; and that, even now, we fall short of our 
duty in this respect. Hundreds of churches have been 
formed out of our material by other denominations ; and 
this work is still going on, especially among the recent 
immigrants from the Fatherland. No one is able to do 
this work as well as we, who are already allied to this 
people by the ties of kindred and a common faith. It is, 
therefore, not only the .duty but the privilege of every 
minister and member of the Reformed Church to labor 
with might and main in the work to which we appear 
to be especially called. It has been said that the des- 
tinies of the world are in the hands of those who labor. 
If we were as earnest, active, and laborious as we ought 
to be, it would be easy to extend our borders, and at the 
same time to bring a new tribute to our blessed Lord. 

While we regret the errors of the past, we are pro- 
foundly grateful for the blessings we have enjoyed. Our 
forefathers came to this country poor exiles, many of 
them dependent for a time upon the bounty of strangers. 



37$ HISTORIC MANUAL. 

Earlier settlers had generally chosen land which was 
easily cleared, so that the Germans were compelled to 
attack the forests which occupied the interior of the 
country. The result proved that the soil which had 
sustained great trees was best suited for agricultural 
purposes, but who can form an adequate conception of 
the toil and privation which the task of clearing it in- 
volved ? For years the Germans dwelt in comparative 
solitude, exposed to the attacks of hostile savages. 
Industry and economy made them rich, and the 
descendants of the poor " Palatines " have come to enjoy 
a degree of temporal prosperity of which their fathers 
never dreamed. 

When the German pioneers .began to erect their little 
forest chapels, the churches of New England had already 
enjoyed a prosperous history of more than a hundred 
years ; and even in Pennsylvania several English denom- 
inations, though considerably more recent, were firmly 
established. The Germans, as we have seen, had few 
traditions in common. Those of them who belonged 
to the Reformed Church had been members of the es- 
tablished churches of several European countries, and 
had not been trained to habits of Christian benevolence. 
Years passed before they could be moulded to a compact 
body, and it was much longer till they acquired the de- 
nominational spirit which in this country is necessary to 
prosperity, if not essential to continued existence. It is, 
however, a remarkable fact that since the establishment 
of its Theological Seminaries, the Reformed Church has 



conclusion. 379 

grown with unexampled rapidity. In the past twenty- 
five years the numbers of its ministry and membership 
have more than doubled. But this is not all. The prom- 
inent position taken by the Reformed Church in Theo- 
logic science during this period has been very generally 
acknowledged, and we are but repeating the words of a 
distinguished divine 1 of a sister denomination when we 
say, that "there is no church in the land which has pro- 
duced a larger number of well-trained theologians." 

What now is our prospect for future growth and ad- 
vancement? We answer that it was never so promising 
as it is to-day. The Reformed Church is no more to be 
regarded as foreign or provincial, and her doctrines need 
only to be known to be commended. Her firmness in 
the maintenance of Christian truth, conjoined with the 
abundant charity with which she regards all other 
branches of the Church of Christ, cannot fail to gain re- 
sponsive sympathy. With her glorious history, her 
broad but comprehensive standards of faith, and her sim- 
ple but devout worship, there is surely no reason why 
multitudes of wanderers should not accept from the 
Reformed Church the home which she so freely offers. 

The work of Missions, which has already proved so 
successful, is hardly more than begun. It has, indeed, 
been asserted that the number of members of the Re- 
formed Church who are scattered like lost sheep through- 
out the vast expanse of our country is greater than that 



1 The late Rev. Dr. C. P. Krauth, in conversation with the author. 



380 HISTORIC MANUAL. 

of those who have already been gathered into her con- 
gregations. English and German churches might readily 
be established in many places if we could supply them 
with pastors and had means to sustain them for a few 
years, until they become strong enough to help them- 
selves and others. Our efforts in behalf of the French, 
Bohemians, Hungarians and Russians, many of whom 
are members of our Church, have hitherto been imper- 
fect and unsatisfactory, but among all these nationalities 
there is room for successful labor. " The harvest truly is 
great, but the laborers are few : pray ye therefore the 
Lord of the harvest that He would send forth laborers 
into His harvest." 

It is a precious privilege to be a member of the 
Church whose fortunes we have attempted to delineate. 
" Noble descent," it has been said, " should be a pledge 
of exalted deeds." When the children of the Reformed 
Church become familiar with her brilliant history, when 
they sincerely love the truth for which the martyrs died, 
can they fail to be moved to deeds of high and holy 
activity ? 

One of the most ancient emblems of the Reformed 
Church represents a lily blooming in the midst of thorns. 
Even in the history of the Church in the United States 
the truth which it conveys has been fully exemplified. 
Through trials innumerable she is gradually coming 
forth into the sunlight and putting forth beautiful flowers, 
There will be troubles in the future as in the past, but 
He who has preserved us hitherto will guide us safely to 
the end. 



APPENDIX. 



1. NECROLOGY. 

2. MEETINGS OF SYNODS. 

3. COMPARATIVE STATISTICS. 



NECROLOGY. 



1709-1885. 

ABBREVIATIONS: B. or b., signifies born ; d.,died; ed., educated; 
stud., studied; Grad., graduated; col., college; Theol. Sem., Theolog- 
ical Seminary; ab., about; lie, licensed; ord., ordained; past., pastor; 
miss., missionary or mission; sup., supply or supplied; ch. or chg., 
church or charge; CI., classis; Syn., synod; w. c, without charge; 
Ref. D., Reformed Dutch ; Presb., Presbyterian, or presbytery; P. E., 
Protestant Episcopal; M. Col., Marshall College; F. and M. Col., Frank- 
lin and Marshall College; Heid. Col., Heidelberg College; Ger., 
Germany; Switz., Switzerland. Other abbreviations will, we think, be 
readily understood. Variations in the orthography of surnames are 
given in brackets. 

JOHN ACKERET, b. Canton of Thurgau, Switz., Feb. 22, 1824; d. Millersburg, 
O., Sept. 13, 1869. Lie. 1849; ord. 1850. Past. Mount Eaton chg., O., i85o-'69. 

JOHN D. ADAMS, b. Hesse, Ger. Past. Sunbury, Pa., Middle Creek, etc., 1808- 
ab. 1813. Deposed 1813. 

CHARLES H. ALBERT, b. Lehigh co., Pa., 1824; d. Texas, 1869. Grad. M. 
C, 1848. Theol. Sem., Mercersbnrg, 1851. Lie. 1851 ; ord. 1852. Pres. Catawba Col., 
N. C. Entered P. E. Ch. Author of "Youth's Phantasies," Chambersburg, 1847. 

JOHN E. ALBERT, b. 17— ; d. York Springs, Pa., 1856. Lie. ab. 1818; ord. ab. 
1819. Past. St. John's ch., York co., and Zion and Salem, in Adams co., Pa., i8i9-'32. 

GEORGE M. ALBRIGHT, b. Maytown, Lancaster co., Pa., April 3, 1829; d. 
New Lisbon, O., Feb. 22, 1879. Theol. Sem., Lancaster. Lie. 1861 ; ord. 1864. 
Allen co. mission, O., i864~'66. Past. Tarlton chg. i866-'68 ; New Lisbon, O., 
i868-'77; Wilton chg., Iowa, i877-'78. 

JACOB ALLEBORN, lie. 1844, "Free Syn " Miss., Kensington and Rising 
Sun, 1837; Bath, Pa., 1838. Name erased, 1843. 

CHARLES L. A. ALLARDT, received 1833, West Penn. CI. from Europe. 
Past. 1834, Columbiana co., Ohio ; then at Cleveland and Delaware, O. Name dis- 
appears from minutes, 1845. 

JOHN GEORGE ALSENTZ, b. Palatinate, Ger. ; d, Montgomery co., Pa., 
1769. Ed. at Heidelberg. Ord. by Synods of Holland. Came to America 1757. 
Past. Germantown, Pa., i758-'62; Wentz's, Boehm's etc., Montgomery co., Pa., 
i762-'69. Sup. Amwell, N. J , 1760. 

( 382) 



NECROLOGY. 



383 



J. B. ALTERMATT, stud. Freiburg, Switz. Received minor orders in R. C. 

Church. Member of CI. of Erie, 1843, and past, at Sheldon, N. Y. 
JOHN ALT-HOUSE {Althaus), lie. Free Syn., 1825; ord. 1826. Past. Indiana, 

Armstrong, Jefferson, and Clearfield cos., Pa., i826-'45 ; Niagara and Erie cos., N. 

Y., and Black Creek, Canada, 1845. 

WILLIAM AMDYKE {Amdicken), lie. and ord., CI. of E. Pa., 1821. Past. 
Huntingdon co., Pa., 1826. Without charge, 1834. 

HENRY ANTES, b. 1 701, probably at Freinsheim, Rhenish Bavaria; died, Fred- 
erick twp., Montgomery co., Pa., July 20, 1755. See p. 190. 

JOHN ARDUESER, b. Graubunden, Switz., 1844; d. May 17, 1874. Ed. as a 
schoolmaster. Taught in Italy. Came to America, 1866. Stud. Theol. Inst, of the 
Evangelical Synod of the N. W., 1868. Lie. 1869, Syn. of Ohio. Ord. by Iowa CI. 
Past. Plainfield and Charles City, Iowa, 1869-71; Linton, Ind., 1871-72. Died 
while on a visit to Switzerland. 

JOHN ATJLT, b. Annville, Lebanon co., Pa., April 1, 1836; d. Littlestown, Pa., 
July 26, 1880. F. and M. Col., 1857; Theol. Sem., Mercersburg, 1858. Lie. 1858, 
CI. of Lebanon; ord. 1858, CI. of Zion. Past. Trindle Spring chg., 1858-59; Lou- 
don and St. Thomas, i859-'63 ; Mechanicsburg, Pa., i863'-73 ; Christ ch., Littles- 
town, etc., i873-'8o. Author of several historical pamphlets. 

HENRY AURAND, b. Reading, Pa., Oct. 4, 1806; d. Lena, Stephenson co., 111., 
Oct. 8, 1876. Stud. Dickinson Col. and Princeton Theol. Sem. Sup. Presb. ch , 
Taneytown, Md., 1833-34. Pastor Ref. ch., Carlisle, Pa., 1834-49. Afterwards 
at Sulphur Springs, New Berlin, New York City, and Columbia, Herkimer co., N. Y. 
Removed to Illinois, sup. Astoria, Fulton Co., and other vacant charges. 

JOHN DIETRICH AURANDT, b. Maiden Creek, Berks co., Pa., Nov. 8, 
1760; d. Huntingdon co. Pa., April 24, 1831. Soldier in the Revolution, i778-'8i. 
For many years engaged in secular employments. Licensed to exhort by " United 
Brethren in Christ." Applied to Synod U. S. for licensure, 1801; but directed to 
prosecute his studies. Lie. 1806; and ord. 1809. Past. Buffalo Valley ; Huntingdon 
co., i8o4-'3o. 

DOMINICUS BARTHOLOMAEUS, came to America, 1748. Past. Tulpe- 
hocken, i748-'57. For several years a great sufferer. In 1759 Coetus made an ap- 
propriation for his relief. 

HENRY S. BASSLER, b. Lower Milford, Lehigh co., Pa., Aug. 11, 1804; d. 
Millersburg, Pa., Feb. 17, 1883. Preceptor, Rev. J. W. Dechant. Theol. Sem., 
Carlisle, Pa., i827~'29. Lie. by Synod U. S., 1829. Past. Beaver Dam, Snyder co., 
i829-'33; Hilltown, Bucks co., etc., i833-'43 ; Lykens Valley, i843~'5i ; Millers- 
town, Lehigh co., etc., i85i-'54; Lykens Valley (second time), i8s4-'56; Pleasant 
Grove, Ind, i856-'s8; Forreston, 111., i8s8-'59 ; Berrysburg, Pa., i859-'6s; Zions- 
ville, Lehigh co., Pa., i86s-'7i ; Hegins, 

JOHN BAUMUNK, b. Reichenbach, Hesse-Darmstadt, Ger., Feb. 15, 1824; died 
Indianapolis, Ind., Sept. 16, 1857. Came to Penna. with his parents, 1837. Preceptor, 
Rev. J. G. Zahner, D. D. Lie. and ord., Miami CI., 1852. Pastor Poland, O., 
1852; Millville, O., 1852; Seymour, Jackson co.,Iowa, 1856. 

JOHN AD. BAYER, b. in Rhine Bavaria. Reed, by West Pa. CI., 1831. Past. 
Youngstown, i83i-'33 ; Meadville, 1833- ab. '36; Dansville, N. Y., ab. i836-'44; 
Fort Wayne, Ind., 1845. 

JACOB BEAR (Baer), b. — , Pa., Mar. 4, 1810; d. West Point, Iowa, Feb. 1, 1855. 
Theol. Sem., 1835. Lie. and ord. 1836. Past. Spring Mills, Centre co., Pa., 1836; 



3*4 



NECROLOGY. 



Oxford, Adams co., 1837; Shanesville, O., 1840; West Point, Lee co. Ia., ab. 
1846-55. 

FREDERICK BECHER, b. Ger., — . Past. Shrewsbury, York co., Pa., 1836; 
Wilkesbarre, 1838 ; later at Bloomfield, Perry co. Name disappears from minutes, 

1840. 

JOHN BECHTEL, b. Bergstrasse, Pal., Ger., Oct. 3, 1690; d. Bethlehem, Pa., 
Apr. 16, 1777. Came to Pa., 1726. Began to preach irregularly at Germantown, Pa., 
in 1728; regularly called, 1733. In 1742 ord. a Reformed minister in the "Congre- 
gation of God in the Spirit." See page 194. 

JOHN BECK, D. D., b. York, Pa., Apr. 10, 1830; d. Easton, Pa., Apr. 19, 1877. 

M. C, 1848; Theol. Sem., Mercersburg, 1850. Lie. by Synod, 1850; ord. same 
year, by Maryland CI. Past. Funkstown, Md., i8so-'54!; Easton, Pa., i854-'77. 
President of Synod U. S. at the time of his death. 

CHRISTIAN LUDWIG BECKER, D. D., b. Anhalt Cothen, Ger., Nov. 17, 

1756; d. Baltimore, Md., July 12, 1818. Stud, at Cothen and Halle. Candidatus 
Theologice , Bremen, ijjg-'g^. Published sermons and theological works. Came to 
America, 1793. Ord. 1794. Past. Easton, etc., i794~'95; Lancaster, Pa., 1795-1806; 
Baltimore, Md., i8o6-'i8. Author of " Sammlung Geistreicher Predigten," Balti- 
more, 1810. 

JACOB CHRISTIAN BECKER, D, D., son of the preceding; b. Bremen, 
Ger., Jan. 14, 1790; d. Bethlehem, Pa., Aug. 18, 1858. Came to America with his 
parents, 1793. Stud. Franklin Col., Lancaster, and with his father. Lie. and ord., 
Syn. U. S., 1808. Past. Manchester, Md., i8o8-'ii; Allen, Moore, etc., Northamp- 
ton co., Pa., i8ii-'58. See page 287. 

JACOB BEECHER, b. near Petersburg, Adams co., Pa., May 2, 1799; d. Shep- 
herdstown, Va., July 15, 1831. Grad. Jefferson Col., Canonsburg, Pa., 1824. Theol. 
Sem., Princeton, N. J. Lie. and ord., Synod U. S., 1826. Pastor Shepherdstown, 
Martinsburg, and Smithfield, Va., i826-'3i. See page 283. 

AUGUSTUS Ii. W. BEGEM AN, b. Bremerhohe, Hanover, Ger., July 14, 1810 ; 
d. Columbus, O., Sept. 4, 1848. Stud. Gymnasium of Emden. Read Theol. pri- 
vately in Germany and Holland. Came to America, 1833. French teacher at Wash- 
ington Col., Pa., i833-'34. Lie. and ord., Classis of West Pa., 1834. Past. Wash- 
ington co., Pa., i834-'36 ; Orangeville, O., )836-'4o; VVooster, O., i84C—'43 ; Colum- 
bus, O., i843-*45; Mansfield, O., i845~'47. 

FREDERICK P. BEIDLER. Stud M. C. Miss., Patton, Mo., 1850. En- 
tered Ref. D. Ch., 1854. Past. South Bend, Ind., i8s4-'55. 

WILLIAM CROSBY BENNET, b. Long Island, N. Y., Apr. 14, 1804; d. Boil- 
ing Springs, Cumberland co., Pa., April 12, 1870. Theol. Sem., York. Lie. and 
ord., Syn. U. S., 1832. Miss, to North and South Carolina, i832-'34. Past. David- 
son co., N. C, i834-*37; Shippensburg, Pa., i837-*39; Newville, Lisbon, etc., 1839- 
'44; East Berlin and Oxford, i844~'46. Sup. churches in Cumberland co., Pa., 
1 846-' 49 ; Liverpool, Perry co., 1849; Cumberland co., i849~'5o. Agt. for church 
periodicals i854-*70. 

CHRISTIAN BERENTZ, b. Baltimore, Md., ab. 1794; d. Giandview, Wash- 
ington co., O., March 23, 1879. Lie. and ord., Synod U. S., 1829. Past. Johnstown, 
etc., Pa., 1829-42. Removed 1842 to Hillsboro, Highland co., O., and then to 
Grandview. Without regular pastoral charge, but made extensive missionary jour- 
neys. 

JOSEPH F. BERG, D. D., b. June 3, 1812, Antigua, West Indies, where his 



NECROLOGY. 



parents were Moravian missionaries ; d. New Brunswick, N. J., July 20, 1871. Stud, 
in England aud at " Moravian Seminary." Called to the pastorate of Salem's Re- 
formed church, Harrisburg, 1835. Lie. and ord., Synod U. S., 1836. Past. Harris- 
burg, Pa., 1836. Prof, of Ancient Languages, M. Col., i8s6-'37. Past. First Ref. 
ch., Phila., 1837-52. Entered Ref. D. Church. Past, at Seventh and Brown 
sts., Phila., and Prof, in the Theol. Sem., New Brunswick, N. J. Editor of " Prot- 
estant Quarterly," and author of " Christian Landmarks," etc. 

ABRAHAM BERK1 (Berg-e), b. Pa., 1806; d. New York City, Aug. 1, 1867. 
Lie, Free Synod of Pa., 1828; ord. by the same body, 1830. Past. Flatland, etc., 
Bucks co., Pa., i83o-'34. Agt. for Sunday-school Union, 1834. Past. Berks co., 
Pa. ; Northampton co. ; Wilkesbarre, Pa. ; Hilltown, Pa. : Dansville, N. Y.; Ro- 
chester, N. Y. ; Detroit, Michigan. Dismissed to Ref. D. Ch., 1852. Pastor 2d Ger. 
Ref. D. ch., New York city, 1872-65. 

HERMAN BEUSSEL, b. Germany, 1820; d. Williamsburg, N. Y., Aug. 13, 
1849. Stud. Mission Institute, Langenberg, near Elberfeld, Prussia. Lie. and ord., 
CI. of N. Y., 1848. Past. Williamsburg, N. Y., 1848-49. 

HENRY BIBIGHAUS, D. D., b. Bedminster, Bucks co. Pa., Aug. 2, 1777; d. 
Phila., Aug. 20, 1851. Organist and teacher, Lehigh co., and afterwards in Race St. 
congregation, Phila. Preceptor, Dr. Samuel Helfenstein. Lie. and ord., " Free 
Synod," 1824. Past. Salem's ch., Phila., i824-*5i. 

FREDERICK W. BI1VDEMAN, b. Germany. Preceptor, Rev. J. W. De- 
chant. Lie, Synod U. S., 1824. Ord. ab. 1825. Past. Hanover, Christ ch., and 
Lischy's, York co., Pa., 1826. Susp. 1827. Deposed 1828. 

JOHN BIPPUS, b. Boll, Wiirtemberg, Ger., June 2, 1815 ; d. Leesville, O., May 
21, 1872. Came to America, 1837. Lie. and ord., Tiffin CI., 1864. Past. Galion, 

0. , 1864-68. 

BITTHAHN. See Pithan. 

JAMES BIiACK, Presbyterian minister, received 1834 by CI. of Maryland. In 
1839 returned to the Presb. Ch. Died i860, at Shepherdstown, Va. 

ABRAHAM BLUMER, b. Graps, Switzerland, Dec. 25, 1736; d. Lehigh co., Pa., 
April 23, 1822. Stud, at Basel. Ord. 1756. Chaplain to a Swiss regiment in the 
Sardinian service, i757-'66. Asst. pastor and teacher, 1 766-' 70. Sent to America in 
1770 by the Synods of Holland. Past. Allentown, Pa., Egypt, etc., 1771-1801. De- 
clined a call to the pastorate of the French Ref. ch. of N. Y. 

CHARLES L.OUIS BOEHME {Boehm), b. Ger. ; d. ab. 1786. Came to Amer- 
ica 1^70, with Rev. A. Blumer. Preached French in Phila. Past. Lancaster, Pa., 
i77i-'75; Hanover, i775~'8i ; Baltimore, Md., i78i-'82. Secretary of Coetus, 1772. 

JOHN PHILIP BOMHM, b. Palatinate, Ger., — ; d. Montgomery co., Pa., May 

1, 1749. Earliest Reformed preacher in Pa. See page 166. 

EMANUEL. C, BOEHRINGER, b. Buergach, Wiirtemberg, Ger., May 29, 1823 ; 
d. Bridesburg, Phila., Oct. 25, 1864. Came to America ab. 1858. Stud. Theol. pri- 
vately. Lie. CI. of Phil., 1859. Ord. Synod U. S., 1859. Ger. missionary Norfolk 
and Richmond, Va., i86i-'63. Removed to Phila 1863. Founded the Orphans' 
Home at Bridesburg — since removed to Womelsdorf, Berks Co. — and remained in 
charge until his death. Established and edited the " Laemmer-Hirte." 

FREDERICK W. BOETT1CHER, b. Prussia. Ord. in Europe. Received, 
Synod of Ohio, 1835. Past. Captain's Creek, Belmont co., O., i835-'39. Name dis- 
appears from the minutes, 1840. 

2 5 



3 86 



NECROLOGY. 



GEORGE SOGER, b. Rowan co., N. C, Dec. 15, 1782 ; d. Cabarrus co., N. C, 
June 19, 1865. Preceptors, Samuel Weyberg and Andrew Loretz. Ord. 1803. Past. 
Rowan and Cabarrus co.'s, N. C, i8o3-'3o. Preached also in South Carolina, and 
supplied a part of his charge after his resignation. Lived many years in retirement. 

HERMAN BOKUM, b. Konigsberg, Prussia, Jan. 2, 1807 ; d. Germantown, Pa., 
Aug. 5, 1878. Ed. in Europe. Came to America, 1825. Prof, of German and Freneh 
in University of Pa. Lie. Syn. U. S., 1842. Ord. CI. of Lebanon, 1843. Past. Co- 
lumbia and Marietta, Pa., i843-'44. Removed to Cincinnati, and in 1855 to Knox- 
ville, Tenn. Chaplain in the army, and Commissioner of Immigration for Tennessee. 
Past. German ch., Atlanta, Ga., i86g-'73. Returned to Phila., and engaged in mis- 
sionary labor. Published " German Grammar," and a German translation of Mc- 
Ilvaine's " Evidences of Christianity." 

WIIililAM WILSON BONNEL, b. 1819 ; d 1850. Reed, from Presb. Ch., CI. 
of Mercersburg, 1842. Past Chambersburg, i842-'44. Dism. to Presbyterian Church. 

WILLIAM BOOS. Arrived from Europe, 1771. Pastor Reading, Pa., i77i-'82 ; 
also in 1789. Preached at various times in a number of churches in Berks co., Pa. 
During a part of his ministry he was independent of Coetus. 

DAVID BOSSLER, b. Snyder co., Pa., April 15, 1800; d. York, Pa., May 14, 
1875. Preceptor, Rev. James R. Reily. Lie, Synod U. S., and ord., 1821. Past. 
Emmittsburg, Gettysburg, etc., i82i-'33 ; Dauphin co., Pa., i835-'52 ; German ch., 
York, Pa., 1852-68. Agt. for the Theol. Sem., F. and M. Col., and the Ref. Ch. 
Publication Board. 

BENJAMIN BOYER, b. Montgomery co., Pa., Feb. 4, 1792; d. Nov. 15, 1864. 
Served in the war of 1812. Preceptor, Dr. S. Helffenstein. Lie. and ord., Synod U. 
S., 1821. Past. Pinegrove, etc., 1821- ab. '29; Northumberland co., Pa., ab. 1829- 
'33; Selinsgrove, ab. i833-*43 ; Armstrong co., Pa., 1843; Meadville, Pa., etc., 1844- 
'50; Mercer co., Pa., i8so-'53 or '54. 

DANIEL G. BRAGONIER, b. near Hagerstown, Md., Oct. 10, 1808; d. Shep- 
herdstown, W. Va., Oct. 23, 1868. Theol. Sem., York, 1834. Lie, Synod U. S., 
and ord. 1834, Past. Clearspring chg, Md., 1834 ab. '39; Winchester, Va., ab. 1839- 
'42; Shepherdstown, Martinsburg, etc., Va., ab. i843-'56. 

G. H. BRAND AIT, b. Hombut-g, Ger. Came to America, 1833. Past. Ger. (Ind.) 
ch., Louisville, Ky., i834-'4i. Lie. "Free Synod," 1835. Entered the Lutheran 
Church. 

JOHN BRAN DM1LLER, b. Basel, Switz., Nov. 24, 1704; d. Bethlehem, Pa., 
Aug. 16, 1777. Served in the French army. Joined the Moravians, 1738. Came to 
America, 1741. Ord. a minister of the Reformed branch of the " Congregation of 
God in the Spirit," 1745. Preached at Allemaengel, Berks co., and Donegal, Lan- 
caster co., Pa. Printer in Bethlehem. Accidentally drowned. 

NATHANIEL E. BRESSLER, b. Lower Mahantango twp., Schuylkill co., Pa., 
Sept. 7, 1821 ; d. Dauphin co., Mar. 8, 1877. Lie. and ord., Susquehanna CI., 1846. 
Past. Armstrong Valley chg., Dauphin co., Pa., i846-'77, with an interval of three 
years, during which he served the 2d ch., Harrisburg. 

JOHN BROWN, D. D. {Braun), b. near Bremen, Ger., July 21, 1771 ; d. Bridge- 
water, Va., Jan. 26, 1850. Came to America, 1797. Preceptor, Philip Stock. Lie. 
Synod U. S., 1800. Ord. 1803. Labored about 48 years in the Valley of Virginia. 
F° r 35 years the only Reformed minister in that region, except the pastor of Shep- 
herdstown charge. Author of " Circular-Schreiben," Harrisonburg, 1818. 

PETER BRUECKER, b. Dusseldorf, Ger., 1826; d. Sandusky, City, O., Jan. 



NECROLOGY. 



387 



16, 1854. Came to America ab. 1849. Theol. Sem., Mercersburg, i8so-'5i. Lie. and 
ord., Tiffin CI., 1852. Past. Sandusky City, F., i852-'54. 

MARTIN BRUNNER, b. Phila., 1795 ; d. Lancaster, Pa., 1852. Preceptor, Dr. 
S. Helfenstein. Lie. Syn. U. S., 1816; ord., 1819. Past. Sunbury, Pa., etc., 1816- 
ab. 1827; Hagerstown, Md., etc., i827~'32 ; Lancaster, Pa., 1832- ab. '40. One of 
the compilers of first Eng. Ref. Hymn-book. 

JOHN CONRAD lU'CHER, h. Schaff hausen, Switz., June 10, 1730 ; d. Lebanon, 
Pa., Aug. 15, 1780. Stud, at St. Gall, Basel, Gottingen, and Marburg. Came to 
America ab. 1756, and entered the British military service. Ab. 1763 resigned his 
commission and became a minister. Ord. by Coetus. Royal Chaplain. Past. Car- 
lisle, etc., ab. i763~'68; Lebanon, Pa., etc., i768-'8o. Founded many churches. See 
pages 213 and 231. 

J. G. BUETTXEB, Pli. D., b. Ger. Ord. West Penn. CI. 1835. Past. Osna- 
burg and Massilon, O., i838-'39. Elected Prof, of Theol., 1838, in the Seminary 
founded in Canton. Returned to Europe. Conducted a controversy with Frederick 
Muench, of Missouri, and wrote a book on America. 

JACOB BCRKHOLDER, b. Bedford co., Pa., Aug. 29, 1823 ; d. Indiana, Aug. 

1 7, 1875. Preceptor, Rev. H. Heckerman. Lie. Illinois CI., 1862. Ord. St. Joseph 
CI., 1869. Past. Union chg., De Kalb co., Ind., 1869. West Jefferson chg., Williams 
Co., O., 1870 : Miami and Kosciusko cos., Ind., i87i-'75. 

THORNTON BUTLER, b. Catawba co., N. C, Oct. 4, 1820; d. Anna, 111., Nov. 
2, 1870. Grad. M. Col., 1846 ; Theol. Sem., Mercersburg, 1848. Lie. and ord., 
North Carolina CI., 1848. Past. Lexington, N. C, etc., i848-'53. Without charge, 
1853-58. Past. East Rowan chg., N. C, 1858-68; Anna, 111., 1 868-' 70. 

JOHN CARES, b. Turbut twp., Northumberland co., Pa., Sept. 1811 ; d. York, Pa., 
April 5, 1843. Theol. Sem., York, Pa., i83o-*32. Lie. and ord., Synod U. S., 1832. 
Past. York, Pa., i832-'43. President of Synod U. S. at the time of his death. 

ANDREW CARROLIi {Garrol), b. Switz., 1782 ; d. Bloomfield, Ind., 1857. Ord. 
in Switz. Received, Syn. of Ohio, 1842. Past. Holmes co., O., i842-'44 ; Fort 
Wayne, Ind., 1844; Holmes co., O., 1845; Bloomfield, Ind , 1856. 

JOEL CAREY, b. June 1, 1814 ; d. Napoleon, O., Sept. 21, 1849. Lie. Maumee 
CI., 1847; ord. Syn. of Ohio, 1848. Miss. Napoleon, O., i848-*49. 

ADOLPH BERNHARD CASPER, b. Halberstadt, Prussia, Nov. 2, 1810; d. 
New Berlin, Pa., June 5, 1882. Son of Prussian Court Preacher. Came to America, 
1836. Lie, 1837; ord., Syn. U. S., 183]. Past. York co., Pa., i837-'39; Mifflin- 
burg, New Berlin, etc., i84o-'6o. 

CHARLES CAST, b. Ettlingen, Baden, Ger., Feb. 22, 1815; d. Egg Harbor, N. J., 
Jan. 2, 1883. Univ. of Freiburg and Heidelberg. Ord. to R. C. Priesthood, 1845. 
Came to America. Admitted to Ref. Ch., 1852. Past, of several charges. 

JOSEPH CHIPMAN, Lie. Synod U. S., 1828. Teacher of the Academy, Leba- 
non, Pa. 

LUDOVICUS CHITARA. This man, once an Augustinian monk, applied to 
Coe-us for ordination, 1786. Referred to Holland, but the response was not favorable. 
Called a Reformed minister in extant documents, but it is doubtful if he was ever 
ordained. 

AARON CHRISTMAN, b. Lower Saucon, Northampton co., Pa., June 4, 1S26 ; 
d. Phila., Mar. 28, i860. Stud. M. Col. Lie. Susquehanna, CI., 1850; ord. Mercers- 
burg CI., 1851. Entered P. E. Church. 

JACOB CHRISTMAN, b. 1744 ; d. Warren co., O.. Mar. 11, 1810. Lie. and ord.. 



3 88 



NECROLOGY. 



Synod U. S., 1792. Pastor of six congregations in North Carolina. In 1803 he went 
to Ohio, and is said to have been the first Ref. minister in that State. 

J. T. CLARK, lie, "Free Synod," 1830. 

JOHI M. CLEMENS, b. New Berlin, Pa., Jan. 27, 1838; d. Conyngham, Pa., 
Sept. 11, 1880. Stud. F. and M. Col. Theol., Mission House, Sheboygan, Wis. 
Lie. Sheboygan CI., 1866. Ord. Zion's CI., 1866. Past. Littlestown, Pa., i866-'6q ; 
St. Clair, Pa., 1869V71 ; Conyngham, Pa., i87i-'8o. 

WILLIAM F. COLLIFLOWER, b. Cavetown, Md., Feb. 14, 1814; d. Fred- 
erick, Md., April 30, 1882. Theol. Sem., York, Pa. Lie. and Ord., CI. of Md., 1836. 
Past. Millcreek ch., Va., i837-'39 ; Woodstock, Va., i839~'42 ; Glade ch., Md., 1842- 
'50; Manchester, Md., i85o-'59 ; Jefferson, Md., i859-'69 ; Bloomfield, Pa., i869-*72 ; 
Sulphur Springs chg., Pa., i872-'74; Hagertown, Md., Second ch., i874~'77; Abbots- 
town, Pa., i877-'8o; w. c, i88o-'82. 

BRUIN ROMCAS COMINGOE, d. ab. 1819. Ord. by ministers of Scotch Presb. 
Church of Nova Scotia, 1770. Past. Ref. ch., Luneburg, N. S., 1770-1819. See 
page 208. 

WILLIAM CONRAD, b. Hagerstown, Md., Aug. 11, 1808; d. Berlin, Somerset 
co., Pa., Feb. 16, 1865. Grandson of Rev. Henry Giesy. Stud. High School and 
Theol. Sem., York, Pa. Lie. and ord., West Penn. CI., 1835. Past. Salisbuiy, etc., 
i835-*4i ; Berlin chg., i84i-'59 ; Beams chg., i84i-'62. Author of a work on " Bap- 
tism." 

WILLIAM E. CORN WELL, b. Phila., Dec. 8, 1807; d. Princeton, N. J., 
March 29, 1857. Lie. 1836 and ord. 1838, Phila. CI. Past. Kensington, ch., i838-*42 ; 
Pleasantville, etc., i842-'5o. Resigned and became a Baptist. 

JOHN II. CRAWFORD, b. Carrol co., Md., July 23, 1801 ;. d. Middleburg, 
Augusta co., Va., Oct. 9, 1864. Theol. Sem., Carlisle, 1828. Lie. and ord., Synod 
U. S., 1828. Past. Guilford and Orange cos., N. C, i828-*4o; Lincoln co., i84o-'57; 
Augusta co., Va., i857-'64. 

DAVID CROOKS, b. Pa., March 12, 1820; d. Lincoln co.. N. C, Jan. 24, 1859. 
Stud. Marshall Col. Theol. Sem,, 1837. Lie. Zion's CI., 1838; ord. N. C. CI., 1839. 
Past. Davidson chg., N. O, i839~'45 ; Lincolnton chg,, i845-'59. 

JOHN JACOB WILLIAM DAHLMAN, b. Elberfeld, Prussia, June 29, 1801 ; 
d. Phila., Aug. 1, 1874. Came to America, 1848. Stud, privately. Lie, N. Y. CI., 
1851 ; ord.. 1852. Past. Evangelical ch., Lancaster, Erie co., N. Y., i852-'53 ; Arn- 
heim, O., 1853-58; Ger. Presb. ch., Jamaica, L. I., 1858 ; Ref. (D.) ch., Mel- 
rose, N. Y., i86i-'63 ; Glassborough, N. J., i863~'69 ; Bridesburg, Pa., i869-'7i. 

ABXER DALE, b. near Boalsburg, Centre co., Pa., Nov. 17, 1829; d. Armstrong 
co., Pa., Jan. 16, 1875. Grad. M. Col., 1852. Theol. Sem., 1856. Lie. Mercers- 
burg CI., 1856; ord Clarion CI., 1857. Past. Fairview ch., Armstrong co., Pa., 1857- 
'60; Reimersburg, i86o-'6i ; Mercer co. miss., 1 862-' 66 ; w. c, i866-'7o ; then re- 
called to his first charge. 

FREDERICK DALLICKER (de la Cour), b. in Europe, Feb. 2, 1738; d. 
Falkner Swamp, Montgomery co., Pa., Jan. 15, 1799. Came to America ab. 1757. 
Past. Amwell, N. J., 1770; Rockaway, etc., ab. i77o-'82; Goshenhoppen, Pa., 1782- 
'84; Falkner Swamp, i784-'99. 

CHARLES LEWIS DAUBERT, b. Ger. Stud. Theol. in Europe. Lie. Free 
Syn. of Pa., 1831 ; ord. 1832. Past. 1834, at Lawrenceville, Allegheny co., Harmony, 
Butler co., Pa., etc. Past. Wheeling, Va., 1839. Name mentioned in Minutes Syn. 
O., 1847. 



NECROLOGY. 



389 



J. W. DAVIS, lie. Free Syn. 1835; ord. 1837. Dismissed to Presb. of Brooklyn, 
1839. 

WILLIAM F. P. DAVIS, b. Paradise twp., York Co., Pa., Oct. 1, 1831 ; d. Read- 
ing, Pa., June 11, 1883. Grad. F. and M. Col., 1861 • Theol. Sem., Lancaster. Lie. 
and ord., Zion's CI., 1863. Past. Abbotstown chg., Pa., i863~'7i ; Sinking Spring, 
etc., Berks co., i87i-'83. 

JACOB WILLIAM DECHAJfT, b. Kreuznach, Ger., Feb. 18, 1784 ; d. Lancas- 
ter co., Pa., Oct. s, 1832. Came to America, 1805. Preceptor, Rev. C. L. Becker, 
D. D. Lie. and ord., 1808. Past. Bucks and Lehigh cos., Pa., i8o8-'is; miss, to 
Ohio, i8i5-'i9; Montgomery co., Pa., i8i9-'32. Died of cholera on his way home 
from a meeting of Synod. 

JOHN PETER DECHAJfT, brother of the preceding, b. Kreuznach, Ger., 17S2 ; 
d. Champaign co., Ohio, 1824. Lie. and Ord. Syn. U, S., 1822. Past. Champaign 
co., etc., O., i822-'24. 

J. PETER DECKER, Past. Chestnut Hill, Monroe co., Pa., i8 3 2-'5 5 . 

SOLOMON K.. DENIUS, b. Baltimore co., Md., Aug. 11, 1798; d. New Castle, 
Ind., Sept. 29, 1878. Preceptors, Dr. C. L. Becker and J. Geiger. Lie. and ord., 
Syn. U. S., 1821. Past. Boonsboro, Md., 1821-31 ; Bedford, Pa., i83i-'36; Berlin, 

Pa., 1836 . Removed to the West, laboring successively at Somerset, Bakers ville, 

Germantown, West Alexandria, and Camden, Ohio, and at New Castle, Ind. 

DR. DE QUENAUDON, lie. " Free Synod," ab. 1834. Doctor of Medicine, re- 
siding in Berks co., Pa. Preached occasionally, but was never pastor of a charge. 

JACOB DE' COMBES, b. Coblentz, Ger., Feb. 17, 1798; d. Butler co., O., Oct. 
6, 1845. Stud, in Germany. Came to America, 1820. Preceptor, Rev. Geo. Weiss. 
Lie. and ord., Syn. of O., 1824. Past, of congregations in Ohio and Indiana. Author 
of a small volume on " Baptism." 

JACOB DIEFFENBACH, b. Va., Feb. 27, 1784; d. Espytown, Pa., Apr. 13, 
1825. Preceptors, Rev. Henry Dieffenbach and C. L. Becker, D. D. Lie. and ord., 
Syn. U. S., 1807. Past. Berks and Lehigh cos., Pa., 1808; Union co., i8o8-'n; Le- 
high co., i8n-'i5 ; Bloomsburg, i8i5~'22; Espytown, i822-'25. 

HENRY DIEFFENBACH, elder brother of the preceding. Ord. Syn. U. S., 
1802. Past, of churches in North Carolina. First Sec. of "Free Synod," 1822, and 
pastor of Jerusalem ch., Berks co., Pa. Removed to Ohio, 1826. Died ab. 1839. 

JACOB FOLLMER DIEFFENBACHER, b. Northumberland co., Pa., Dec. 
18, 1802 ; d. Harmony, Pa., Feb. 4, 1842. Stud. Theol. Sem., Carlisle, Pa. Lie and 
ord., Syn. U. S., 1828. Past. Sharpsburg and Boonesboro, Md., i828-'3o ; Mercers- 
burg, Pa., i83o-'32 ; Woodstock, Va , i832-*39 ; Harmony, Pa., i839-*42. 

N. DODDS. Preceptor, Rev. S. Helfenstein, D. D. Lie. Syn. U. S., 1829. 

PETER HENRY DORSTIUS, past. Ref. (Dutch) church, Southampton, 1731- 
'48. First Missionary Superintendent. Visited German churches, 1740. Commis- 
sioner to Presb. Synod, 1743, Died before 1755. See page 173. 

ABRAHAM H. DOTTERER, b. Boyertown, Pa., Nov. 4, 1840; d. New Han- 
over, Pa., Aug. 24, 1870. Grad. F. and M. C, 1867. Theol. Sem., 1869. Lie, CI 
of Phil., 1869. Ord. East Sus. CL, 1869. Past. Sunbury, Pa.., i869-'7o. 

HERMAN DOUGLASS, sup. York, Pa., 1845 or 1846. Without charge, 1846. 

ROBERT DOUGLASS, b. Ireland, Oct., 1807; d. near Shepherdstown, W. V a ., 
Aug. 20, 1867. Came to America ab. 1828. Entered Ref. church, Baltimore, Md. 
Theol. Sem., York, Pa. Lie. Syn. U. S., 1833. Past. Shepherdstown and Martins- 



390 



NECROLOGY. 



burg, Va., 1833-46; Jefferson, Md., i846-'5o; Boonsboro, Md., i85o-'s6 ; w. c, 
i856-'65; Mt. Moriah, Md.. 1865-67. 

G. WILLIAM DREES, stud. Germany. Lie. CI. of Bentheim, Hanover, 1836. 
Ord. as miss., Syn. U. S., 1846. 

JOHN H. DREYER, b. Ger., 1768; d. 1840. Past. Baltimore, Md., 1806 ; Forsyth 
st. ch., N. Y., i8i2-'i4; w. c, i8i4-'24. Editor of " Evangelische Zeitung," 1830- 
'34. Went to Europe. Afterwards past, of a church in Bremen, Ger. 

SAMUEL DUBBENDORP, b. Ger., — ; d. Selinsgrove, Pa., 1800. Came to 
America as chaplain of Hessian troops ab. 1776. Past. Germantown, Pa., 1J77-80 ; 
Lykens Valley, i78o-'8o; Carlisle, Pa., ^ao-'os; Lykens Valley. 1795. 

JOSEPH S. DUBBS, E>. D. {Dubs), b. Upper Milford, Lehigh co , Pa., Oct. 16, 
1796; d. Allentown, Pa., Apr. 14, 1877. Preceptor, Rev. F. L. Herman, D. D. Lie, 
Free Syn. of Pa., 1822; ord. 1823. Past. Windsor, Eppler's, etc., Berks co,, Pa., 
i822-*3i ; Zion's ch., Allentown, Pa., i83i-'6i ; Egypt, Jordan, etc., i83i-'66. See 
page 276. , 

JONATHAN DU BOIS,'d. 1771. Past. Ref. (Dutch) ch. at Southampton, Pa., 
1 750-' 71. Member of Coetns of Pa. 

JOHN S. EBAUGH {/bach), b. York co., Pa., Apr. 19, 1795; d. N. Y. city, Nov. 
2,1874. Preceptor, Dr. S. Helffenstein. Ord., Syn. U. S., 1818. Miss. N. C, 1818- 
'19; Carlisle, Pa., 1819- ab. 1835. Entered "Free Synod," 1831. Genl. Agt. ot 
American Bible Society, 1835. Published " Heavenly Incense," an English version 
of Zollikofer's Prayer-book. W. c, i839-'44. Past. Forsyth st. ch., N. Y., i844~'5i. 
Founded "Industrial School," N. Y., 1854. 

GEORGE CHRISTIAN EICHENBERG, b. Rinteln, Hesse, Dec. 25, 1816; 
d. Weissport, Pa., June 12, 1880. Came to America, 1844. Lie, CI. of E. P., 1845 ; 
ord., 1848. Past. Weissport ch., i848-'8o. Susp. 1863. 

PETER EISENBERG, d. ab. 1805. Ord., Syn. U. S., 1800. Pastor at a place 
called " Grove." 

GEORGE EPPERT, lie, Free Synod, 1829. Labored in Virginia. 

DAVID B. ERNST, b. near Hanover, Pa., July 4, 1815 ; d. Bath, Pa., Mar. 11, 
1877. Grad. Mar. Col,, 1841. Theol. Sem., Mercersburg, 1844. Lie, Susq. CI., 
1844 > ord., Westmoreland CI., 1844. Past. Somerset chg., i844~'49 ; Saegertown, 
Crawford co., i849~'75 ; Moore township, Northampton co., i875~'77. 

JOHN ERNST, b Feb. 22, 1744; d. Berlin, Pa , Aug. 30, 1804. Grandfather of the 

preceding. Labored in York co., Pa. 

ADAM ETTINGER, d. York co., Pa., ab. 1810. Lie, Synod U. S., 1803; ord., 
1805. Past, at Abbotstown and Hanover, Pa. Said to have participated in the 
" United Brethren " movement. 

NATHAN EVANS, b. Apr. 21, 1822; d. Fostoria, O., Feb. 2. 1848. Lie San- 
dusky CI., Syn. O., 1846; ord., 1847. Past. Rome, etc., O., i847~'48. 

JOHN CHRISTOPHER PABER, b. Ger. ab. 1731; d. 1796. Past. First ch., 
Baltimore, Md., i^sy-'ji ; Taneytown, 1771. See page 216. 

JOHN THEOBALD PABER, b. Toggenburg, Palatinate, Feb. 13, 1739 ; d. 
Nov. 2, 1788. Sent to America by Synods of Holland, 1766. Past. New Goshen- 
hoppen, etc., i/66~'jg; Lancaster, Pa., i779-'84; Indianfield, 1784-86; N. Goshen- 
hoppen, etc., i786-'88. Taken with fatal illness while preaching at New Goshenhop- 
pen. 

JOHN THEOBALD PABER, Jr., son of the preceding; b. Goshenhoppen, 



NECROLOGY. 



39 1 



Sept. 24, 1 771 ; d. there, Jan. 31, 1833. Stud. Franklin Col., Lancaster. Preceptor, 
Dr. VV. Hendel. Lie. and ord., Coetus Pa., 1792. Past. N. Goshenhoppen, etc., 
1792-1807; Bethany ch., Lancaster co., Pa., i8o7-'i9; N. Goshenhoppen, etc., 1819- 
'33. Died suddenly while preaching at New Goshenhoppen. 

BENJAMIN FAUST, b. Pa., Nov. 19, 1797; d. Stark co., O., Nov. 19, 1832. 
Ord. ab. 1819. Past. Canton O., etc., i8i9-*32. 

JOHN FELIX, lie. Syn. U. S., 1717; ord. 1819. Past. Northumberland and 
Schuylkill cos., Pa., i8i9-*23 ; Union co., i823-'25. He then irregularly left his 
charge, and his subsequent history is unknown. In the minutes of Synod for several 
years his name is marked " vermisst," or '■ missing." 

THOMAS FERRELL, died Carrollton, O., Nov. 29, 1875. Received from the 
Church of the "United Brethren" by the CI. of Sandusky. He served no pastoral 
charge in the Reformed Church. 

SAMUEL J. FETZER, b. Woodstock, Va., Sept. 14, 1820; d. Rowan co., N. C, 
Aug. 8, 1861. Stud. Mercersburg, 1839. Preceptor, Rev. D. Feete. Lie. and ord., 
Virginia CI., 1842. Past. Zion's, Grace, etc., i842-'46; Pendleton co., Va., i846-'5o; 
Augusta chg., 1850-58 ; West Rowan ch., N. C, i858-'6i. 

GEORGE A FICKES, b. Bedford co., Pa., Apr. 15, 1820; d. De Kalb co., Ind., 
Apr. 26, 1865. Stud. Tiffin, O. ; lie. and ord., Westmoreland CL, 1857. Past. 
Grantsville, Md., i857-'59. Removed to Fremont, O. ; w. c, i859-'63 ; Plymouth, 
Ind., 1863-64; De. Kalb co., Ind., 1865. 

PETER S. FISHER, b. near Reading, Pa., Oct. 11, 1804; d. May 22, 1873. 
Preceptor, Dr. F. L. Herman. Lie, Free Synod, 1825; ord., 1826. Past. Dauphin 
co., i826-'32; Centre co., i832-'57; Tohickon chg., Bucks co., i857~'73._ 

RICHARD A. FISHER, b. Heidelberg twp., Berks co., Pa., Oct. 25, 1805; d. 
Lykens Valley, Pa., Jan. 27, 1857. Preceptor, Dr. F. L. Herman. Lie. and ord., 
"Free Synod," 1826. Past. Sunbury chg., i827~'54; w. c, 1854-56; Lykens Valley, 
i856-'57. Cousin of the preceding. 

SAMUEL REED FISHER, D. D., b. Norristown, Pa., June 2, 1810; d. Tif- 
fin, O., June 5, 1881. Grad., Jefferson Col., Canonsburg, Pa., 1834. Theol. Sem., 
York, Pa., 1836. Lie. and ord., Syn. U. S., 1836. Past. Emmittsburg, Pa., i836-'39- 
Superintendent of Publication Interests, i84o-'8i. Editor of" The Messenger," 1840- 
75. Synodical Editor, i875-'8i. Stated Clerk, Syn. U. S., i84o-'8i. Treas. Board 
of Ed., i838-'8i. See page 333. 

CHRISTIAN F. FOEHRING, b. Hanover, Ger., 1736; d. Millstone, N. J., 
Mar. 29, 1779. Came to America, 1742. Preceptor, Dr. C. D. Weyberg. Lie, CI. 
of N. Y., R. D. Ch., 1770. Past. Germantown, Whitpain, etc., 1770^72 ; New York, 
Forsyth St., 1772; Montgomery, i773~'74; Millstone, N. J., 1774-79. 

JOHN AUGUSTUS FOERSCH, b. Ger., — ; d. in New York. Lie. and ord., 
Syn. U. S., 1833. Past, successively in Chambersburg, Washington, D. C, and New 
York City. Author of "Zwingli's Leben," Chambersburg, 1837. Became a Ration- 
alist. Deposed from the ministry ab. 1839. Reinstated 1842, and subsequently again 
deposed. 

THEOBALD FOUSE, b. Biair co., Pa , Dec. 26, 1802; d. Huntingdon co., Aug. 

2 3> ^73- Lie. and ord., Mercersburg CL, 1842. Past. Woodcock Valley, etc., i842-'73. 
GEORGE F. FOY, lie. and ord., Susq. CI., 1851. Past. Bellefonte, Pa. Dep., 

1854. Died Johnstown, Pa., ab. 1857. 

THEODORE FRANKENFELD, b. Ger. D. Frederick, Md., ab. 1757. Came 
to America with Schlatter, 1752. Past. Frederick, Md., i853~'57. 



» 



392 



NECROLOGY. 



HENRY A. FRIEDEL, b. Hamburg, Ger , Sep. 8, 1823 ; d. Harrisburg, Pa., 
Jan. 15, 1883. Came to America, 1848. Stud, at Mercersburg. Lie. and ord., Mi- 
ami CI., Syn. of O., i860. Preached in the West; then Bethlehem ch., Phila. 
Entered Ref. (D.) Ch. Labored in N. J. and N. Y. Returned to Ref. ch., U. S., 
Zwingli ch., Harrisburg, Pa., 1883. 

JOHN B. FRIEHE, a convert from the Roman Catholic Church. Lie. Free Syn., 

1836. 

YOST HENRY FRIES, b. Nassau-Dillenberg, Ger., Apr. 24, 1777; d. Mifflin- 
burg, Pa., Oct. 9, 1839. Came to America, 1803. Preceptor, Rev. Daniel Wagner. 
Lie. Syn. U. S., 1809; ord. 1813. Past. York co., Pa., i8io-'i2j; MifHinburg, Brush 
Valley, etc., 1812 . Published several sermons. 

JOHN G. PRITCHEY, b. Dauphin co., Pa., Feb. 6, 1802; d. Lancaster, Pa., 
Mar. 12, 1885. Theol. Sem., Carlisle, i825-'28. Lie. and ord., Syn. U. S., 1828. 
Past. Lincolnton, N. C, i828-'4o ; East Berlin, Pa., i84o-'45 ; Mechanicsburg, 1845- 
'52; Taneytown, Md , i852-'65. Removed to Lancaster, Pa. Sup. Manheim, Mil- 
lersville, New Holland, etc., Lancaster co., Pa. ; Zwingli ch., Harrisburg, 1880. 

WILLIAM PULTON, preceptor, Dr. J. Helffenstein. Lie, Phila. CI., 1852. 
Past. Phcenixville, Pa. Entered Presb. Ch., 1854. Chaplain of Scott Legion Regt., 
1867. Manayunk Ref. D. ch., i865-'6o. 

HENRY FUNK, b. near Hagerstown, R'd., May 7, 1816 ; d. Bloomsburg, Pa., 
Apr. 16, 1855. Grad. Marshall Col., 1841. Theol, Sem., Mercersburg, 1844. Lie. 
Maryland cl. ; ord. Susquehanna CI., 1844. Past. Bloomsburg chg,, Pa., i844-*55. 

JOHN GASSER, refused membership by Coetus, 1752. Preached some time in 
Carolina. Returned to Europe. 

CORNELIUS GATES, d. Minisink, N. Y., 1863. Lie, Syn. U. S., 1833; ord., 
Md. Cl., 1834. Entered Ref. D. Ch., 1840. 

JOHN GABRIEL* GERHARD, b. Waldorf, Ger., Feb. 2, 1750; d. Claverack, 
N. Y., Aug. 16, 1826. Stud. Heidelberg and Utrecht. Came to America, 1772. 
Past Whitpain and Worcester, i772-*74; N. Y. City, 1 774-' 76 ; Claverack, N. Y., 
1776-1826. 

JOHN GERBER, a native of Switzerland. Stud, at Basel. Miss, in Africa. Past. 

Basil, O., 1835; Newark, O., i835~'40. 

ISAAC GERHART, b. near Sellersville, Pa., Feb. 12, 1788; d. Lancaster, Pa., 
Feb. 11, 1865. Preceptor, Dr. S. Helffenstein. Lie, Syn. U. S., 1813. Past. Union 
co., Pa., i8i3-'i8; Lykens Valley, i8i6-'43 ; Ger. ch., Frederick, Md., i843~'49 ; 
Manheim, etc., Pa., i849~'56. President of Board of Missions. Published "Church 
Harmonia." 

JOHN HENRY GERHART, b. Montgomery co., Pa., Dec. 23, 1782; d. Hat- 
field, Pa., Nov. 11, 1846. Preceptor, Dr. S. Helffenstein. Lie, Syn. U. S., 1812 ; 
ord. 1815. Past. Bedford, Pa., i8i2-'3o; Hilltown, Pa., 1830. 

JACOB GEIGER, b. Allentown, Pa., Oct. 17, 1793; d. Manchester, Md., Oct. 19, 
1848. Preceptor, Dr. J. C. Becker. Lie, Syn. U. S., 1817 ; ord., 1819. Past. Man- 
chester, Md., etc., i8i9-'48. 

GEORGE GEISTWEIT, b. Pa., 1761 ; d. York, Pa., Nov. 11, 1831. Preceptor, 
Dr. F. L. Herman. Lie and ord., Syn. U. S., 1794. Past. Sqnbury, etc., Pa., 1794- 
1804; York, Pa., i8o4~'2o; w. e, i82o-'3i. 

HENRY GIESY, b. Lichtenau, Ger., Apr. 13, 1757; d. Berlin, Pa., Mar. 24, 1845. 
Lie and ord., Coetus Pa., 1782. Past. Loudon co., Va., 1782-94; Berlin, Pa., 1794- 
1833; w. e, 1833-45. 



NECROLOGY. 



393 



NICHOLAS E. GILDS, b. Frederick co., Md., Apr. 17, 1819 ; d. Mechanicsburg, 
Md., Mar. 5, 1879. Lie, Va. CI., 1850; ord., Columbiana CI., O., 1851. Past. Car- 
rollton, O., i85i-'5 4 ; Rimersburg, Pa., i85 4 -' 5 6; St. Clairsville, Pa., i8 5 6-'6s ; 
Taneytown, Md., 1865-67; Mechanicstown, Md., 1867-' 76. 

WILLIAM GILPIN, b. Schuylkill co., Pa., July 1, 1821 ; d. Broken Sword, O., 
Jan. 16, 1882. Lie. and ord., Illinois CI., 1862. Past. Hickory, 111., i863-'68 ; Macon 
eng., i868-' 7 2; Union eh., Fairfield co., O., i873-' 7 8; Broken Sword ch., 1879-82. 

SHERIDAN GITTEAU, received 1841, CI. of Md., from Presb. Ch. Dism. to 
Presb. Ch., 1843. 

PHILIP GLOIHIIVGER, b. Lebanon, Pa., Feb. 17, 1788; d. Sept. 10, 1816. 
Stud Franklin Col. Preceptor, Dr. C. L. Becker. Lie. and ord., Syn. U. S., 1808. 
Past. Harrisburg, Pa., i8o8-'i6. 

JOHN CHRISTOPHER GOBRECHT, b. Angerstein, Ger., Oct. 11, i 733 ; 
d. Hanover, Pa., Nov. 6, 1815. Came to America, 1753. Preceptor, Rev. J. G. 
Msentz. Lie. and ord., Coetus, Pa., 1766, Past. Tohickon, etc., Pa., 1766-79; 
lanover chg, Pa., 1779-1806. 

JOHN GOBRECHT, b. Lancaster, Pa., Dec. 10, 1773; d. Lehigh co., Pa., Mar. 
5, 1831. Son of the preceding. Preceptors, Rev. V. Melsheimer, P. Stock and W. 
Hendel. Lie. and ord., 1794. Syn. U. S. Past. Asst. at Hanover, etc., 1794-1802 ; 
Past. Allentown, etc., Pa., i8o2-'3i. 

JOHN HENRY GOETSCHIUS, {Goetschy). A native of Zurich, Switz. Pas- 
tor at New Goshenhoppen, Pa., and many other churches, 1731-ab. 1739. Ord. 
Presb. Syn , Phila., 1737. See p. 170. 

WILLIAM A GOOD, b. Philadelphia, July 15, 1810; d. Reading, Pa., Feb. 9, 
1873. Theol. Sem , York, Pa. Lie. and ord., CI. Lebanon, 1833. Rector Prep. 
Dept. Marshall Col., Pa. Past. Hagerstown, Md., York, Pa., etc. For many years 
engaged in the work of education. 

DIETRICH GRAVE*, b. Ger. ab. 1776; d. Shippensburg, Pa., Mar. 22, 1833. 
Lie. and ord., Syn. U. S., 1820. Past. Uniontown and Taneytown, Md.. i82o-'29 ; 
Woodstock, Va., i82o-'32 ; Shippensburg, Pa., i832-'33. 

DANIEL GRING, b. Berks co., Pa., Feb. 8, 1811 ; d. York, Pa., May 31, 1882. 
Theol. Sem., York, Pa. Lie. and ord., 1835. Past. Paradise chg., Pa., i835-'53; 
Shrewsbury chg, i853-'8o. 

JOHN DANIEL GROS, D. D., {Gross) b. Palatinate, Ger., 1737; d. Canajo- 
harie, N. Y., May 25, 1812. Past. Allentown, etc., Pa., i764~'7o ; Lower Saucon ch., 
1770— '72 ; Kingston, N. Y., i772-'83 : Forsyth st. ch., N. Y., i783-*95. Prof, of 
German in Columbia Col., N. Y., i78 4 -'95, and of Moral Philosophy, i787~'95. 
Author of" Natural Principles of Rectitude," 8vo., 1795. 

JOHN ADAM GUETING, {Guething or Geeting), b. Nassau, Ger., Feb. 6, 1741, 
d. Maryland, June 28, 1812. Came to America, 1759. Taught school on the An- 
tietam. Preceptor, Rev. Wm. Otterbein. Ord. Coetus, Pa., 1783. Deposed 1804. 
Prominent among the " United Brethren in Christ." 

JOHN C. GULDIN, D. D., b. Berks co., Pa., Aug. 1799; d. New York City, 
Feb. 18, 1863. Preceptor, F. L. Herman, D. D. Lie. and ord., Syn. U. S., 1820. 
Member of Free Synod, i822-'36. Past. Trappe, etc., Pa., i820-'4i ; Grindstone Hill 
ch., 1841. Ger. Ev. Mission, N. Y., 1842. Dism. to Ref. (D.) ch. in America. 

SAMUEL GULDIN. A Swiss minister, great-grandfather of the preceding, set- 
tled in Pennsylvania early in the last century. Probably independent. 

SAMUEL GUTEHUS, b. Manheim, Pa., Oct. 22, 1795, d. Lykenstown, Pa., July 



394 



NECROLOGY. 



17, 1866. Preceptor, Rev. Yost Henry Fries. Lie. and ord., Syn. U. S., 1822. Past. 
Paradise ch. Pa., i822-'28 ; Hanover ch., i828-'38 , Gettysburg ch., i838-'43 , Con« 
way st. ch., Baltimore, Md., i843-*46; Abbotstown ch., Pa., i846-'si ; Emanuel's 
ch., i85i-'53; w. c, i853~'54; Freeburg, Pa., i855-'6o; w. c, i86i-'62; Tremont 

(supply) 1863 ; Lykens Mission, i864~'66. 

HENRY N. B. HABLISTON, b. Baltimore, Md., ab., 1794; d. Baltimore, Md., 
April 2, 1870. Stud. St. Mary's Col., Md. Preceptor, Dr. C. L. Becker. Lie. and 
ord., Syn. U. S., 1815. Missionary, Westmoreland co., Pa., i8i5-'i7. Past. Shrewsbury, 
Pa., 1819 ; Shippensburg, 1824. Suspended, 1828. Restored, 1847. Past. Manheim, 
Pa., i847-*48. Missionary in Illinois, i85o-*5i. Deposed, 1853. 

NICHOLAS P. HACKE, D. D., b. Baltimore, Md., Sep. 20, 1800; d. Greens- 
burg, Pa., Aug. 25, 1878. Went to Germany, 1806; return.ed to America, 1816. Pre- 
ceptors, Rev. Drs. C. L. and J. C. Becker. Lie. and ord., Syn. U. S., 1819. Past. 

Greensburg chg., Pa., i8i9-'78. 

JOHN FREDERICK! HAGER, (Heger). Probably the earliest German Re- 
formed minister in America. Accompanied Palatines to London, 1709. Came to New 
York and preached at East and West Camp. Ord. Dec. 20, 1709. Preached at 
Schoharie, N. Y., 1711. See page 162. 

JOHN WILLIAM HAMM, b. York co., Pa., August 5, 1800; d. Manchester, 

O., April 3. 1872. Preceptors: Rev. Drs C. L. Becker and S. Helffenstein. Lie. and 
ord., Syn. U. S., 1822. Past. Newville, Pa., i822-'24 ; Manchester, O., i824~'72. 

JACOB W. HANGEN, b. Philadelphia, Mar. 5, 1805 ; d. near Trappe, Pa., Feb. 
23, 1843. Preceptor, Rev. J. W. Dechanr. Ord. Syn. U. S., 1825. Past. Columbia 
and Warren, N. Y., i825-*30 ; Root, N. Y., i83o-'4o; Hilltown, etc., Pa., 1840. 
Trappe chg., Pa., 1841-43. 

HENRY .H ARB AUGH, D. D., b. near Waynesboro, Franklin co., Pa., Oct. 28, 

1817; d. Mercersburg, Pa., Dec. 28, 1867. Stud. Marshall Col., i840-'4i ; Theol. 
Sem. Mercersburg, 1843. Lie. Syn. U.S.; ord., Susquehanna CI., 1843 ; Past. Lewis- 
burg, Pa., i843-*5o ; Lancaster, Pa., i85o-'6o ; Lebanon, Pa., i86o-'63. Prof, of Di- 
dactic and Practical Theology, Mercersburg, Pa., i863~'67. Published "The Sainted 
Dead (1848); "The Heavenly Recognition" (1851); "The Heavenly Home" (1853); 
"Union with the church" (1853); "The Birds of the Bible" (1854); "Life of the 
Rev. Michael Schlatter" (1857I ; " The Fathers of the German Reformed Church in 
Europe and America," 2 vols. (1857-1858); " The True Glory of Woman" and " The 
Lord's Portion" (1858); "Poems" (i860); "The Golden Censer" (i860); "Hymns 
and Chants " (1861); Christological Theology" (1864). Posthumous publications; 
" Harbaugh's Harfe," a collection of his poems in the German dialect of Pennsylvania, 
edited by Rev. B. Bausman, D. D , (1870); and "The Fathers of the German Re- 
formed Church," vol. 3, edited by Rev. D. Y. Heisler, D. D., (1872). Author of 
"Jesus, I live to Thee," and other hymns. Also wrote many articles for periodicals. 
Founded "The Guardian," a monthly magazine, 1850. Editor of " The Guardian" 
i85o-'66. Editor of " The Mercersburg Review " 1867. Contributed the Lives of 
Reformed Ministers to Dr. McClintock's " Theological Cyclopoedia." 

FREDERICK. W. HESSELMAN, Ord. CI. of New York, 1849. Past. Buffalo, 

N. Y., i8 4 9-' 5 o. 

DAVID HASSINGER, b. Meyerstown, Pa., 1791 ; d. Ickesburg, Pa., March 3, 
1858. Preceptor, Rev. Dr. S. Helffenstein. Lie. Syn. U. S., 1823; ord. 1824. Past. 
Newville, Pa., 1824 — ab. 1829; Orwigsburg, Pa., 1829-; Pottsville, Pa., ab. 1850- 
'56 Removed to Perry co., 1856. W. c, 1856 '58. 

PETER HAUCK. Member of St. Joseph's CI., Syn. of O., i85i-'52. 



NECROLOGY. 



395 



WILLIAM HAUCK, b. North Carolina—; d. Missouii— . Lie. Syn. U. S., 1814; 
ord. 1818. Past. North Carolina, 1814-19 ; Wythe co., Va., 1819-; Davidson co., 
N. C, 1830; Forks, S. C; Peck's ch., N. C, 1836. Suspended ab. 1836. 

ANTHONY HAUTZ, b. Ger., Aug. 4, 1758 ; d. Grotton, N. Y., 1830. Came to 
America, with his parents, 1768. Preceptor, Dr. W. Hendel. Catechist 1786. Ord., 
Coetus, Pa., 1787. Past. Lancaster co., i786-'88 ; Harrisburg, Pa., i788-'o7; 
Carlisle, Pa., 1798-1804. Seneca co., N. Y., i8o4~'i5. W. c, i8i5-'3b. 

JOHN HAUTZ, b. Pa., ab. 1799; d. Bernville. Pa., Dec. 28, 1832. Lie. and ord., 
Syn. U. S., 1828. Past. Northumberland, Schuylkill, and Berks counties, Pa. 

HENRY HECKERMABT, b. Chambersburg, Pa., Jan. 7. 1817; d. Bedford, Pa., 
\pril 5, 1876. Grad. Marshall Col., 1844. Lie. CI. East Pa., 1845; ord. Mercers- 
,.,rgcl., 1845. Miss. Bedford co., i845-'47. Pas t. Huntingdon ch,, 1847-50; Bed- 
ford ch., i85o-'7i ; without ch., i87i-'76. 

DAVID HEFFELFINGER, b. Cumberland co., Pa., 1816; d. Fayetteville, 
Pa., July 23, i860. Stud. Marshall Col. and Theol. Sem., Mercersburg. Lie. and 
ord., Goshenhoppen CI., 1848. Past. Brownbacks ch., Chester co., Pa., i848-'ss; 
Newville, Pa., ch., i855-'6o ; Grindstone Hill, Pa., i860. 

JOHM EGIDIUS HECKLER, b. Dillenberg, Nassau; d. Northampton co., Pa., 
1775- Ordained in Europe. Pastor of congregations in Northampton co., Pa. Inde- 
pendent. 

ELIAS HEINER, D. D., b. Taneytown, Md., Sept. 16,1810; d. Baltimore, Md., 
Oct. 20, 1863. Theol. Sem., York, Pa. Lie, and ord., Syn. U. S., 1833. Past. 
Emmittsburg, Md., ch., i833-'35; First ch., Baltimore Md., 1835-63. Pub. "Sermon 
on the Life of Rev. John Cares" (1843); " Centenary Sermon" (1850); "Memoir of 
Rev. L. Mayer, D. D.," as an Introduction to his History of the German Reformed 
Church (1851) ; " Reminiscences of a Quarter of a Century " (1861). 

JOHN C. ALBERTUS HELFFENSTEIN, b. Mossbach, Palatinate, Feb. 
16, 1748; d. Germantown, Pa., May 17, 1790. Son of Peter, Church Inspector at 
Simsheim. Studied at Heidelberg. Came to America in 1772, with his step-brother 
Rev. J. H. Helffrich and Rev. J. G. Gebhard. Past. Germantown, Pa., 1772-75; 
Lancaster, Pa., i776-'79 ; Germantown, (2d time) 177^-^0. Several volumes of his 
sermons haye been published. 

SAMUEL HELFFENSTEIN, D. D., eldest son of J. C. Albertus ; b. German- 
town, Pa., Apr. 17, 1775; d. North Wales, Pa., Oct. 17, 1866. Preceptor, Dr. W. 
Hendel, Sr. Lie, Syn. U. S., 1796; ord., 1797. Past. Boehrri's ch., Montgomery 
co., Pa., i796-'99 ; Race st. ch., 1799-1831. Sup. Lower Saucon, i833-*37; w. c, 
i837~'66. Author of" Didactic Theology," and many pamphlets. See page 279. 

CHARLES HELFFENSTEIN, third son of J. C. Albertus ; b. Germantown, 
Pa., Mar. 29, 1781 ; d. Reading, Pa., Dec. 19, 1842. Preceptor, Dr. C. L. Becker. 
Lie. and ord., Syn. U. S., 1801. Past. Berks co., Pa., 1801 ; Goshehhoppen, 1802; 
Ephrata, ab. i8o3-'o8; Hanover and Berlin, York co., ab. i8o8-*26 ; Rockingham 
co., Va. ; Mechanicsburg, Pa., i83o-'34; w. c, j834~'42. 

JONATHAN HELFFENSTEIN, fourth son of J. C. Albertus; b. Geimantown, 
Pa., Jan. 19, 1784; d. Frederick, Md., Sept. 29, 1829. Preceptor, Dr. C. L. Becker. 
Lie., Syn. U. S., 1805; ord., 1807. Past. Carlisle, Pa., i8o5-'n ; Frederick, Md., 
1811-29. 

ALBERT HELFFENSTEIN, Sr., fifih son of J. C. Albertus; b. Germantown, 
Mar. 13, 1788; d. Shamokin, Pa., Jan. 30, 1869. Preceptor, Dr. C. L. Becker. Lie. 
and ord., Syn. U. S., 1808. Past. New Goshenhoppen, Pa., i8o8-'ii; Carlisle, Pa., 



39 6 



NECROLOGY. 



i8n-'i9; First ch., Baltimore, Md., i8i9-*35. Removed to Ohio, 1835. Entered P. 
E. Church, 1836. Returned to the Reformed Ch., 1851. Past. Elizabethtown, Pa., 
i85i-'53; w. c, 1853-69. 

SAMUEL HELPFENSTE1X, Jr., eldest son of Dr. Samuel; b. Philada., Jan. 

13, 1800; d. North Wales, Pa., May 21, 1869. Grad. University Pa., 1820. Stud. 
Theology with his father and at New Brunswick. Lie. and ord., Syn. U. S., 1822. 
Past. Shepherdstown, Va., etc., i822-*25; Assistant, Frederick, Md., i825-*28; w. c, 
i828-'34; Boehm's ch., etc., i834-*44; w. c, 1844-69'. 

ALBERT HELFFENSTEIN, Jr., second son of Dr. Samuel; b. Philada., Mar. 

14, 1801 ; d. North Wales, Pa., Sept. 12, 1870. Grad. Univ. Pa., 1820. Preceptor, 
Dr. Samuel Helffenstein. Lie. and ord., Syn. U. S., 1822. Asst. in Phila., 1822. 
Past. Harrisburg, Pa., 1824- ab. 1830; Germantown, i83o-'36 ; Hagerstown, Md., 
i84o-'4 3 ; Third ch., Phila., i843-*46. Sup. New Holland chg., Pa., i852-'s8; May- 
town, Pa., i859~'6o ; w. c, i860-' 70. 

JACOB HELFFENSTEIN, D. D., third son of Dr. Samuel ; b. Phila., 1802 ; d. 
Germantown, Pa., Mar. 17, 1884. During his pastorate, and mainly through his influ- 
ence, the congregation at Germantown, Pa., was alienated from the Reformed Church. 

JOHN HENRY HELFFERICH {Helffrich), b. Moszbach, Ger., Oct. 22, 
1739; d. Lehigh co., Pa., Dec. 5, 1810. Stud, at Heidelberg. Sent to America by 
Synods of Holland, 1772. Past. Weissenburg, Lowhill, Heidelberg, Kutztown, and 
other churches in Lehigh and Berks cos., 1772-1810. 

JOHN HELFFERICH {Helffrich), son of John Henry; b. Weissenburg, Lehigh 
co., Pa., Jan. 17, 1795; d. there, April 8, 1852. Preceptor, Dr. S. Helffenstein. Lie, 
Syn. U. S., 1816 ; ord., 1819. Past. Weissenburg, Lowhill, etc. (part of his father's 
charge), i8i6-'5i. 

ERASMUS H. HELFRICH, b. Lehigh co., Pa., d. Philada. Stud. Mercers- 
burg. Lie. and ord., East Pa. CI., 1848. Past. Northampton co., Pa., i848-*57. 
Deposed 1858. 

JEREMIAH HELLER, b. — , Oct. 22, 1807; d. New Jefferson, O., Nov. 3, 
1876. Theol. Sem. York, Pa. Lie., Maryland CI., 1837; ord., 1838. Past. Pendle- 
ton co., Va., i838-*47; McConnellsburg, Pa., i847-'5i ; St. Clairsville, Pa., i85i-*56; 
Martinsburg, Pa., i856-'58 ; Fremont, O., i8s8-'64; Jenner's Cross Roads, Pa., 1864- 
'67; Sydney and Tarlton, O., i867-*7i; Hillsboro, O., 1873; Germano, O., 1875; 
New Jefferson, 1876. 

WILLIAM HENDEL, Sr., D. D., b. Palatinate, Ger.; d. Philada., Sept. 29, 

1798. Ord. in Germany. Sent to America by the Synods of Holland, 176.4. Past. 

Lancaster, Pa., i765-'69; Tulpehocken, i769-'82 ; Lancaster, ij&2-'g4; Philada., 

i794-*98. Died of yellow fever. See page 213. 
WILLIAM HENDEL, Jr., D. D., son of the preceding; b. Lancaster, Pa., Oct. 

14,1768; d. Womelsdorf, Pa., July 11, 1846. Grad. Columbia Col., N. Y. ; Theol. 

Sem., New Brunswick, N. J. Also instructed by Drs. Gros and Livingston. Lie, 

Syn. U. S., 1792 ; ord., 1793. Past. Tulpehocken, Pa., T793-1823 ; Womelsdorf, 1823- 

'29 ; w. c, i829-*46. 

JOHN CHARLES HENEMAN, b. Harhausen, Nassau, Ger., June 4, 1815 ; d. 
Glade, Jackson co., O., Sept. 14, 1884. Stud. Mission House, Barmen; Theol. Sem., 
Mercersburg. Lie. and ord. Westmoreland CI., 1848. Past. Jefferson co., etc., Pa., 
i848-'5i ; Brown co., O., i8si-'52 ; Columbus, O., t852-'s6 ; Beaver ch., O., i857-'84. 

FREDERICK L. HENOP, b. Germany, — ; d. Frederick, Md., 1784. Past. 
Easton, Pa., ab. i764~'7o; Frederick, Md., i77o-'84. Accepted a call to Reading, 
Pa., but died suddenly. ^ 

/ 



NECROLOGY. 



397 



AUSTIN HENRY, b. near West Alexandria, O., Aug. 17, 1845 ; d. Canal Winches- 
ter, O., April 6, 1885. Grad. Heid. Col., 1870. Theol. Sem., Tiffin, 1872. Lie, 
Syn. of O. ; ord., Lancaster CI., O., 1872. Past. Kinnick-Kinnick chg., O., i872-'82; 
Winchester chg., i882-'85. President of Synod of Ohio at the time of his death. 

FREDERICK LEBRECHT HERMAN, D. D. (Herrmann), b. Gusten, 
Anhalt-Cothen, Ger., Oct. 9, 1761 ; d. Upper Hanover, Montgomery co., Pa., Jan. 
30, 1848. Stud. Univ. of Halle. Assistant pastor at Bremen, i782-'8s. Sent to 
America by Synods of Holland, 1786. Past. Easton, Pa., i786-'oo ; Germantown and 
• Frankford, 1790-1802 ; Falkner Swamp, Pottstown, etc., 1802- ab. '42. Pub. " Cate- 
chismus," etc. See page 272. 

CHARLES GEBLER HERMAN, eldest son of Dr. F. L. ; b. Germantown, 
Pa., Oct., 24, 1792; d. Maxatawny, Berks co., Pa., Aug. 4, 1863. Lie. and ord., Syn. 
U. S., 1810. Past. Kutztown, etc., Berks co., Pa., i8io-'6i. Pub. " Der Sanger am 
Grabe," etc. 

FREDERICK A. HERMAN, second son of Dr. F. L. ; b. Germantown, 1795; 
d. Turbotville, Pa., Oct. 30, 1849. Lie, Syn. U. S., 1815 : ord., 1818. Past. New 
Holland, Pa., i8i8-'2i. Suspended, 1821. 

AUGUSTUS L. HERMAN, third son of Dr. F. L. ; b. Montgomery co., Pa., June 
11, 1804; d. Reading, Pa., Dec. 31, 1872. Lie, "Free Synod," 1822; ord., 1823. 
Past. Berks co., Pa., 1&23-72. Published Zollikofer's "Prayer-Book." 

REUBEN T. HERMAN, fourth son of Dr. F. L. ; b. Montgomery co., Pa., — ; d. 

Norristown, Pa., — ; Ord. "Free Synod," 1829. Past. Baumstown, etc., i829-'36. 

Subsequently without charge. 
LEWIS C. HERMAN, fifth son of Dr. F. L. ; b. New Hanover, Montgomery co., 

Pa., Oct. 13, 1813; d. Carlisle, Pa., July 13, 1884. Lie, "Free Syn.," 1831 ; ord., 

1833. Past. Friedensburg, Pa., i833~'38 ; Pottstown, 1838. 

OSCAR C. S. HERMAN (son of Rev. J. S. Herman, and great-grandson of Dr. F. 
L.); b. Kutztown, Pa., Dec. 2, 1848; d. Sept. 5, 1873. Grad. F. and M. Col., 1869 ; 
Theol. Sem., Lancaster, 1872. Lie, E. Pa. CI., 1872. 

WILLIAM HERR, b. Allen co., Ind., Aug. 1, 1848; d. Prospect, O., Sept. 19, 

1878. Grad. Heidelherg Col., 1872. Lie and ord., 1873. Past. Broken Sword ch., 

i873-*77; Second Marion ch., i877~'78. 
DANIEL HERTZ, b. Dauphin co., Pa., Apr. 23, 1796'; d. Ephrata, Pa., Sept. 22, 

1868. Preceptor, Dr. S. Helffenstein. Lie, Syn. U. S., 1823; ord., 1824. Past. 

Ephrata chg., Lancaster co., Pa., i823~'68 His charge for many years included a 

great part of the present Bethany and New Holland charges. 
HENRY HESS, b. Bucks co., Pa., Jan. 21, 1811 ; d. near Mansfield, O., Aug. 12, 

1875. Stud. Theol. Sem., Canton, O., 1838. Past. New Lisbon, O. ; Trumbull co. ; 

Delaware. Entered the Presb. Ch. After eight years returned to the Reformed Ch. 

Then past. Delaware (2d time), Galion, Larue, Shelby, Mansfield; Pleasant Valley. 

Bucks co., Pa., 1868-74. 
SAMUEL HESS, b. Northampton co., Pa., Dec. 25, 1804 ; d. Hellertown, Pa., Nov. 

23, 1875. Preceptor, Dr. J. C. Becker. Lie and ord., Syn. U. S., 1827. Past. Blue 

ch,, Apple's, etc.. i827~'68. 
HENRY HIESTAND. In 1812 he was an itinerant preacher of the "United 

Brethren in Christ." Lie and. ord., Syn. of Ohio, 1828. Miss, to New Orleans, 

1830. Spent several years in Europe. Having been dropped from the roll for absence, 

he appeared before the Syn. of O., in 1836, and was reinstated. Was permitted to 

return to Europe and remain a member of the Synod. Revivalist. 



398 



NECROLOGY. 



WII/LIAM HIESTER, b. Bern township, Berks co., Pa., Nov. n, 1870; d. Leb- 
anon, Pa. , Feb. 8, 1828. Preceptor, Rev. Daniel Wagner. Lie, Syn. U. S.. 1798; 
ord., 1799. Past. Lancaster co., Pa., 1798-1808 ; Lebanon, etc., i8oo-'28. 

JOHN HIL1L.EGAS, b. Montgomery co., Pa., Nov. 12, 1800; d. Carollton, O., 
June 28, 1828. Removed to Ohio, with his parents, 1816. Preceptor, Rev. Geo. 
Weiss. Lie. and ord., 1826. Past. Carrollton, O., i826-'28. 

JESSE MINES, b. York, Pa., Nov. 2, 1806; d. Reedsburg, O., Jan. 29, 1879. 
Preceptor, Rev. J. Schlosser. Lie, Sandusky, cl., 1845 ; ord. Columbiana CI., 1846. 
Past. Reedsburg, O., i846-'55 ; Nankin, 1856. Johnson's Corner, 1862 ; Hiawatha, 
Kansas, 1870. Afterward resided at Akron, and Reedsburg, O. 

LEBRECHT Ii. HINSCH, b. Anhalt-Cdthen, Ger., 1769; d. Piqua, O., Aug. 
1864 ; aged 95 years. Stud., Univ. of Halle. Lie. at Bremen, 1789. Sent to America 
by the Synod of Holland, 1793. Ord., Syn. U. S., 1794. Past. Creagerstown, Md., 
1794-1804. Arendt's ch., Adams co., Pa., i8o4~'34; Piqua, Miami co., O., 1834-43; 

w. c, 1843-64. 

JOHN JACOB HOCK, First settled Reformed minister at Lancaster, Pa., 1736- 
'37- 

JOHN JACOB HOCHREUTIJfER, b. St. Gall, Switzerland ; d. Phil., Oct. 
14, 1748. Sent to America by Synods of Holland, 1748. Received a call from Lancas- 
ter, but was killed by the explosion of a gun which he was attempting to unload. 

HENRY HOEGER, A Swiss minister who accompanied De Graffenried's Swiss 
colony which in 1710 founded Newberne, N. C. Subsequently resided in Virginia. 

THEODORE Ii. HOFFEDITZ, D. D., b. Karlshaven, Hesse-Cassel, Ger., 
Dec. 16, 1783 ; d. Nazareth, Pa., Aug. 10, 1858. Came to America, 1807. Preceptor, 
Dr. S. Helffenstein. Lie, Syn. U. S., 1812 ; ord., 1815. Mt. Bethel ch., etc., 1812- 
'58. Commissioner to Germany, i843-'44. 

THEODORE C. W HOFFEDITZ, son of Dr. T. L.,b. Upper, Mount Bethel, 
Northampton co., Pa., Dec. 26, 1818; d. Mercersburg, Pa., Feb. 3, 1859. Grad. M. 
Col.; 1840; Theol. Sem., Mercersburg, 1842. Past. Hamilton chg., i842-'45< Subse- 
quently without charge or account of impaired health. 

EMANUEL H. HOFFHEINS, b. Dover tsp., York co., Pa., Sept. 18, 1815; d. 
Abbotstown, Pa., Mar. 28, 1863, Stud. Pennsylvania Col., Gettysburg; Theol. Sem., 
York, Pa. Lie. Zion's Cl., 1839; ord. Susquehanna Cl., 1839. Past., Beaver Dam 
ch., Snyder co., Pa., i839~'4o ; Elizabethtown, i840-'so; New Providence, i8so-'52; 
Abbotstown, i852-'63. 

ANDREW HOFFMAN, b. Bingen, Ger.,— ; d. Upper Hanover, Montgomery 
co., Pa., — ; Past. McKeansburg, Pa., i832-'34 ; Falkener Swamp ch., 1834. De- 
posed, 1844. 

DANIEL HOFFMAN, Lie. and ord., Syn. U. S., 1796. 

HENRY HOFFMAN, b. Chester co., Pa., July 7, 1814; d. Monroeville, Clarion 
co., Pa., Nov. 27, 1879. Grad. Marshall Col,, 1842 ; Theol. Sem., 1845. Lie, 
Lebanon Cl., 1845 ; ord., Westmoreland Cl., 1846. Past. Beaver chg., Clarion co., Pa., 
i846-'ss ; Shamokin chg., i855-*58 ; Berwick Conyngham, i8s8-'7o; Shannondale 
chg., Clarion co., i87o-'75; Beaver chg., (2d time) i875-*79. 

JAMES HOFFMAN, brother of Daniel ; b. Madison co., Va., 1760; d. Mansfield, 
O., Aug. 2, 1834. Lie. and ord.. Syn. U. S., 1796. Past. Woodstock, Va. ; Cham- 
bersburg, Pa. (till 1818), and Shippensburg, etc., till ab. 1823. Removed to Ohio, 1826. 

JOHN HENRY HOFFMEIER, b. Anhalt-Cothen, Ger., Mar. 17, 1760; d. 
Lancaster, Pa., Mar. 18, 1S36. Stud. Univ of Halle.. Lie. in Bremen, Ger.; ord. 



NECROLOGY. 



399 



Syn. U. S., 1794. Came to America 1793. Past. Lower Saucon, etc., Northampton 
co., Pa., 1794-1806; Lancaster, Pa., i8o6-*3i. 

CHARLES FREDERICK HOPFMEIER, eldest son of Rev. John Henry; 
b. Hellertown, Pa., Sept. 24, 1803 ; d. Lancaster, Pa., Apr. 19, 1877. Preceptor, Rev. 
Dr. G. W. Glessner. Lie, Lebanon CI., 1843; ord., Zion's CI., 1843. Past. New- 
villechg., Pa., 1843; Bender's ch., Adams co., i843-'4 7 ; Minersville and Pottsville, 
1847-49; Womelsdorf, Eng., i8 49 -'52 ; Palmyra chg., i8so-'52; Somerset, i852-' 5 6 ; 
Friend's Cove, 1856-62 ; McConnelsburg, 1S62-65; Rebersburg, i866-'68; New Ber- 
lin, i868-'69; Armstrong Valley, i869~'7o; Liverpool chg., i870-'72 ; Luthersburg 
chg., i872-'75. Resided Duncannon, Pa., 1875, and in Lancaster. 

JOHN WILLIAM HOPFMEIER, son of John Henry; b. Lancaster, Pa., 
Feb. 29, 1808; d. Manchester, Md., Aug. 30, 1873. Theol. Sem., Yoik, Pa., 1833. 
Lie. and ord., Maryland CI., 1833. Past - Glade chg., Md., i833~'37; Boonsboro, 
l8 37-'43.' Woodstock, Va., 1843-45; Orwigsburg, Pa., 1845-56; Millersville, near 
Lancaster, i856-'62 ; Manchester, Md., i872-'73. 

HENRY D. HOUTZ, stud. Heid. Col., i865-'6 7 ; Theol. Sem., Tiffin, i86 7 -'6 9 . 
Lie, 1869. Accepted a call to Boundary City chg., Ind., but died suddenly. 

JOHN HOYMAN, b. Somerset co., Pa., Sept. 28, 1811 ; d. Delaware co., O., Aug. 
16, 1867. Preceptor, Rev. Wm. Conrad. Lie, Westmoreland CI., 1850; ord., 1852. 
Past. Shade ch., Pa., i85o-'56; Orangeville, 111., i856-'66; Second Marion ch., O., 
1866-67. 

CHARLES W. HOYMAN, son of Rev. John ; b. Wellersburg, Somerset co., Pa., 
Nov. 4, 1834; d. Somerset, O., Feb. 10, 1879. Grad. Heid. Col., 1857; Theol. Sem., 
Tiffin, O., 1858. Lie. and ord., 1858. Past. Somerset, O., i858-'77. Without charge, 
from impaired health, i8jj-'yg. 

F. HUNSCHE, d. Holmes co., O., 1874. Ord., i860. 

HERMAN GERHARD IBBEKEN, b. Rasteder, Oldenburg, Ger., Jan. 25, 
1801 ; d. Somerset, Pa., Feb. 8, 1844. Stud. Giessen and Halle. Came to America, 
1830. Lie. and ord., Syn. U. S., 1830. Past. Somerset, Bedford, Erie and Crawford 
cos., Pa., i83i-*44. 

JOHN WILLIAM INGOLD, b. Ger.. Came to America, 1774. Past. Whitpain 
and Worcester; Bochm'sch.; Easton and Lower Saucon ; Indianfield and Old Gosh- 
enhoppen, 1789; Amity, Berks co., i79i-'96. 

JOHN M. INGOLD, son of Rev. John William'; d. Pittsburg, Pa., 1824. Lie. and 
ord., Syn. U. S., 1815. Past, of two congregations in or near Pittsburg. 

MATTHEW IRVIN, b. Cumberland co., Pa., Dec. 22, 1817: d-. Bedford, Pa., 
Apr. 21, 1857. Preceptor, Dr. A. H. Kremer. Lie. and ord., Mercerscurg CI., 1843, 
Past. Bedford co.. Pa., i843-*55. 

JOSEPH H. JOHNSTON, b. Waynesboro, Pa., Aug. 30, 1832; d. Mount Pleas- 
ant, Pa., Aug. 26, 1863. Grad. F. and M. Col., 1859; Theol. Sem., 1861. Lie., 
Westmoreland CI., 1861. Prof. Westmoreland Col. 

JAMES W. JONES, lie., Syn. U. S., 1836. License revoked 1837. Resided in 
North Carolina. 

GARDINER JONES, lie., 1841. Prof, in Marshall College. 

WILLIAM KALS. An old minister who came from London, in 1756, with recom- 
mendations from Dr. Chandler. Sup. Phila., i756-'57; Amwell N. J., 1757; 
German churches on the Raritan, 1 758-' 59; New York city, i759-'6o. 

ABRAHAM KELLER, b. Hanover, Pa., Aug. 10, 1810 ; d. Bucyrus, O., Sept. 1, 



400 



NECROLOGY. 



1852. Theol. Sem., York, Pa. Lie. and ord., 1835. Past. Shanesville, O., i835~'40 ; 
Osnaburg, i84o-'48 ; Bucyrus, i848-'52. 

CHRISTIAN KELLER, b. Schleitheim, Switz., Oct. 6, 1834; d. Bridesburg, 

Pa., Feb. 2, 1883. Ed. St. Crischona, near Basel, Switz. Ord. and sent as mission- 
ary to Chili, S. A. Labored 7 years and then returned to his native country. Came 
to North America, 1872. Past. Bridesburg, near Phila. 

JACOB B. KELLER, b. Carlisle, Pa., Dec. 5, 1825; d. Carlisle, Pa., Dec. 28, 

1858. Grad. Dickinson Col., 1846; Theol. Sem., Mercersburg, 1850. Lie. Zion's 
CI., 1850; ord. Phila. CI., 1850. Past. Boehm's eh , Montgomery co., Pa., i85c—'56 • 
Sulphur Springs, near Carlisle, 1856. 

JOHN KELLER, b. ab. 1800; d. Townline, Erie/co., N. Y., May 21, 1852. Pre- 
ceptor, Rev. Geo. Weisz. Lie. and ord., Syn. O., 1827. Past. Townline, 1852. 

DAVID W. KELLY, b. Wrightsville, Pa., Jan. 15, 1833; d. Manchester, Md., 
Feb. 3, 1877. Stud. Heid. Col.; Theol. Sem., Tiffin, O. Lie. and ord., 1858. 
Past. Bellevue, O., 1858-60; Shelby chg., i86o-'63 ; New Bloomfield, Pa., 1863-67; 
Bellefonte, i867-'68 ; Turbotville, i868-'7o; Shamokin, i87o-'74; Manchester, Md., 

1874-76. 

ADAM C. KENDIG, b. Conestoga Centre, Lancaster co., Pa., Jan. 8, 1828 ; d. 
Basil, O., Jan. 16, 1864. Grad. F. & M. Col., 1856 ; Theol. Sem., Mercersburg, Pa. 
Lie. and ord., Miami CI., 1857. Syn. of O. Past. West Alexandria, i858-'6i ; Basil 
ch., i863~'64. 

JOHN MICHAEL KERN, b. Ger., 1736; d. Rockhill township, Bucks co., Pa., 
Mar. 22, 1788. Ord. in Germany. Sent to America by consistory of Heidelberg, 
1763. Past., Nassau street ch., New York City, i-j6y-'j2 ; Montgomery, N. Y., 
ijj2-'j8. Loyalist. Resided in Halifax, i772-'88. Returned, 1788, and accepted a 
call to Bucks co., Pa., but died the same year. 

CHRISTIAN KESSLER, b. Schiers, Switzerland, Nov. 13, 1845; d. Lehighton, 
Pa., May 26, 1874. Came to America, with his parents, 1847. Grad. F. & M. Col., 
1871 ; Theol. Sem., Mercersburg, 1872. Lie. 1871 ; ord., Lebanon CI., 1872. Past. 
St. John's, Reading, Pa., i872-*73 ; Lehighton, i873-'74. 

JOHN S. KESSLER, D. D., b. Schiers, Switzerland, Aug. 19, 1799; d. Allen- 
town, Pa., Dec. 22, 1864. Univ. of Basel, 1821. Past. Davos, Switz., i82i-'4o. 
Came to America, 1841. Past, near Woodstock, Va., i84i-'45 ; Asst. Past., Read- 
ing, Pa., i845-'47 ; Fourth ch., Baltimore, Md., i847~'54. Subsequently engaged in 
teaching, and preached to several congregations, near Allentown, Pa. Left in MS. 
'■' Bible Dictionary," unfinished. 

CHRISTIAN RUDOLPH KESSLER, only son of Dr. John S., b. Davos, 
Switzerland, Feb. 20., 1823; d. Allentown, Pa., Mar. 4. 1855. Stud. Cantonal school> 
Chur ; Univ. ofLeipsic. Came to America, 1841. Theol. Sem., Mercersburg, 1843. 
Lie. and ord., Va. CI., 1843. Past. Pendleton co., Va., i843-*44 ; Asst. Past., Salem's 
ch., Phila., i844-'46. Founded the "Allentown Seminary," 1848. 

S. NEVIN L. KESSLER, only son of Rev. C. R., b. Phila., April 7, 1846; d. 
Mulberry, Ind., April 15, 1879. Grad. Heidelberg Col., 1867; Theol. Sem., Tiffin, 
O., 1868. Lie. and ord., Tiffin CI., 1868. Past. Liberty Centre chg., O., i868-'69; 
Mulberry, Ind., i869~'79. 

NATHAN H. KEYES, b.. Toilton N. H.; d. Princeton, Ills., Mar. 28, 1857. 
Grad. Dartmouth col., 1835 ; Theol. Sem., Andover, Mass. Missionary to Syria, 
i84o-'44. Entered Reformed ch., 1847. Past. St. Paul's, Lancaster, Pa., i847~'55. 
Congregational ch., Princeton. 111., i855-*57. 



NECROLOGY. 



40I 



RVDOHPH KITWEILER, {Kidenweiler) b . Switzerland, Jan. 1717; d. Great 
Swamp, Lehigh co., Pa., Oct. 2. 1764. Past. Long Swamp chg., i756-'63 ; Great 
Swamp chg., 1763-64. 

DANIEL J. H. KIEFPER, Lie. Syn. U. S., 1818 ; ord., 1819. Past. Somerset 
co., Pa., 1818-36. Name erased, 1836. 

EPHRAIM KIEFFER, b. near Mercersburg, Pa., Jan 17, 1812 ; d. Carlisle, Pa., 
May 11, 1871. Theol. Sem., York, Pa., 1836. Lie. and ord., Syn. U., S. 1836. 
Past. Bellefonte chg., Pa., x8 3 6-'4o; Mifflinburg, i84o-'57; Lykens Valley, 1857-64; 
w. C, i864-'66; Sulphur Springs, near Carlisle, 1866- 70. 

HENRY KING-, b. Rochingham co., Va., Oct. 23, 1802 ; d. Baltimore, O., Jan. 25, 
1885. Preceptor, Rev. Geo. Weisz. Lie. and ord., Syn. O., 1825, Past. Tarlton 
etc., O., i825-'4o; Somerset chg., (supply); Union chg., i857-'69. Supplied Stouts- 
ville, etc. 

JOHN GEORGE KISSEL, b. Apr. 11, 1798; d. South Whitley, Ind., Oct. 27, 
1874. Lie. and ord., St. Joseph CI., Syn. of Ohio, 1854. Miss. Colon, Mich. Past. 
Auburn, Ind. ; South Whitley, Ind. 

PHILIP KLEIN, lie, Phila. CI., 1849. Name erased, 1850. 

CHARLES KNAUS (Knouse), b. Montgomery co., Pa. (?) — ; d. New York city, 
1862 (?). Preceptor, Dr. S. Helffenstein. Ord., Syn. U. S., 1821. Past. Macungie, 
Pa., 1823; New York city, i823-*27. Entered Ref. D. Ch. Past. Manhattan ch., 
N. Y. city, i829-*33 ; w. c, 1862. 

HENRY KNEPPER, b. Somerset co., Pa., Aug. 25, 1812 ; d. Orangeville, 111., 
Aug. 2, 1879. Lie. and ord., 1841. 

JESSE B. KNIPE, b. near North Wales, Pa., Sept. 12, 1804; d. Chester co., Pa., 
June 18, 1884. Preceptor, Rev. Geo. Wock. Lie. and ord., Syn. U. S., 1830. Past. 
Pikeland chg., 1830-83. 

HENRY HERMAN KNOEBEL, ord. in Germany. Conditionally received, 
Syn. U. S., 1820. Past. Schuylkill and Northumberland cos., Pa., i822-'38. De- 
posed, 1839. 

PHILIP KNOEPFEL, received by Syn. U. S., 1831. Miss, to Western N. Y. 
Returned to Germany. 

HENRY KOCH, b. Northampton co., Pa., 1795; d. Rimersburg, Pa., Aug. 7, 1845. 
Grandson of Rev. John Egidius Hecker. Preceptor, Dr. C. L. Becker. Lie. and 
ord., Syn. U. S., 1819. Past. Clarion co., Pa., i8i9~'45. 

ROBERT KOEHLER, b. Ger., — ; d. Meadville, Pa., Jan. 29, 1870. Stud. 
Univ. of Jena. Lie. and ord., Ref. Ministerium of Belgium ab., 1833. Came to 
America after 1838. Past. Mt. Eaton, O. (Ger. and French), 1846; Pittsburg, Pa., 
i847-'49; Buffalo, N. Y. ; Rochester, N. Y. ; French ch., Mt. Eaton, O., i853~'62 ; 
Akron, O., i862-'64. Chaplain 108th Regt. Ohio Volunteers, i863-'65. Miss. Titus- 
ville, Pa., 1866. Removed to Meadville, Pa., 1867, and became independent. 

JOHN R. KOOKEN, b. Centre co., Pa., 1815 ; fell at the battle of Fredericksburg, 
Va., Dec. 13, 1862. Stud. High School, York, Pa. ; Theol. Sem., Mercersburg, 1841. 
Lie. and ord., Susquehanna CI., 1841. Past. Dauphin chg., i84i-'43; Grindstonchill, 
1 843-' 44 ; Trappe, i844~'47; Norristown, 1S4J-S2, where he founded the Elmwood 
Female Seminary; was Consul at Trinidad, Cuba; in 1862 he entered the Union army. 

STEPHEN KIEFPER KREMER, son of Dr. A. H. Kremer; b Shippens- 
burg, Pa., Feb. 1, 1845 ; d. Greencastle, Pa., Aug. 16, 1876. Grad. F. and M. Col., 
1865; Theol. Sem., Mercersburg, ,870. Lie, Lancaster CI., Syn. U. S., 1870; ord., 
Virginia CI., 1870. Past. Martinsburg, W. Va., i87o-'74; Greencastle, 1874-76. 

25 



4-02 



NECROLOGY. 



HENRY KLROH, b. near Womelsdorf, Pa., June 17, 1799 ; d. Stockton, Cal., Dec. 
15, 1869. Preceptor, Rev. Jonathan Helffenstein. Lie. and ord., Syn. U. S., 1824. 
Past. Newtown ch., Va., 1824- ab. 1827; Cavetown, Md., i827~'29 ; Lebanon, Pa., 
i829~'36; Mt. Carmel, ch., 111., 1836; Evansville, Ind.,1842; Jonesboro, 111., 1844; 
Cincinnati, O., i845-'48, Removed to California, 1849. 

H. KROLL, b. ab. 1780; d. Schuylkill co., Pa., 1845. Lie, Syn. U. S., 1810. 
License revoked, 1811. Preached irregularly in Schuylkill co., Pa. 

EBERHARD KXTEL.EN, b. — ; d. Dahlgren, Minn., July 20, 1872. 

CHARLES LANGE, past. Frederick, Glades, Taneytown, etc., Md., 1766-' 6B. 

JOHN IiANTZ, b. Lincoln co., N. C, May, 1811 ; d. Taneytown, Md., Jan. 26, 
1873. Theol. Sem., York, Pa., 1837. Lie, Syn. U. S., 1837 ord., North Carolina 
CI., 1838. Past. Rowan and adjacent cos., N. C, i838-'68; Middlebrook chg., Va., 
i868-*72; Taneytown, Md., i872-'73. 

JOHN JACOB IiA ROSE, b. Macungie township, Lehigh co., Pa., Feb., 1755; 
d. Miamisburg, O.. Nov. 17, 1844. A soldier in the Revolutionary war. Lie, Presb. 
Ch., N. C, 1795; ord., Syn. U. S., 1821. Past. Guilford co., N. C, 1795-1804. Re- 
moved to Ohio, 1804. Montgomery co., O., i8o5-'i2 ; Highland co., i8i2-'i6; Mont- 
gomery co., i8i6-'i8; Eaton, i8i8-'23. Engaged extensively in missionary labors, 
visiting and organizing churches in Ohio, Indiana, and Kentucky. 

JOSEPH LiA ROSE, b. Lehigh co., Pa., ab. 1800; d. Bloomsburg, Pa., — . Pre- 
ceptor, Dr. J. C. Becker. Lie. and ord., Syn. U. S., 1823. Past. Hummelstown, 
Pa., i823-'26 ; Bloomsburg, Pa., 1826 . 

P. IjATTERER (Launerer, Launer, and Lauer), Admitted to " Free Synod " as an 
ordained minister, 1835. Appointed missionary in New Jersey. 

ADAM M. LECHNER, preceptor, Rev. J. W. Dechant. Lie, Syn. U. S., 1829. 

Past, of congregations in Herkimer co., N. Y. 

JACOB M. L.E FEVRE, b. Warren co., O., Aug. 19, 1833 ; d. St. Paris, Cham- 
paign co., O., Apr. 2, 1882. Stud. Heid. Col. Lie, 1855; ord., 1856. Past. Car- 
rollton chg., O., i8s9-'64 ; Fairfield ch., i864-'8o. 

JAMES LEIBERT, b. Forks twp., Northampton co., Pa., Dec. 14, 1836; d. Fre- 
mont, O., Nov. 13, 1870. Preceptors, Drs. E. W. Reinecke and Max Stern. Theol. 
Sem., Tiffin, O. Lie, Tiffin CI., 1862; ord., Indiana CI., 1863. Past. Dayton chg., 
Ind., i863~'66; Gabon, Eng., i866-'68; Fremont ch., i868-'7o. 

GEORGE LEIDY, b. Franconia twp., Montgomery co., Pa., Nov. 7, 1793; d. 
Norristown, May 30, 1879. Preceptor, Rev. Geo. Wack. Lie, Syn. U. S., 1818; 
ord., 1819. Miss, in Southern States, i8i9-*2o. Past. Woodstock, Va., i82o-'23 ; 
Westminster, Md., i823-*3i ; Cumberland Valley, Pa., i83i-'36; Friend's Cove chg., 
i836-'45. Agent for Church Periodicals. 

THOMAS H. IiEINBACH, b. Oley, Berks co., Pa., Jan. 18, 1802; d. Millers- 
burg, Pa., March 31, 1864. Preceptor, Dr. F. L. Herman. Lie, "Free Synod," 
1822 ; ord., 1823. Past. Millbach, etc., 1822 ; Tulpehocken chg., i826-'64. 

CHARLES H. LEINBACH, D. D., younger bro. of Thos. H. ; b. Oley, Berks 
co., Pa., Nov. 7, 1815 : d. Tulpehocken, Pa., July 15, 1883. Theol. Sem., Mercers- 
burg, 1841. Lie and ord., 1841. Past. Landisburg, Pa., i842-'59 ; Lewisburg, 1859- 
'64; Tulpehocken, i864-'83. 

JOHN ADAM L.EISS, b. Tulpehocken, Berks co., Pa., Feb. 8, 1807; d. near Wer- 
nersville, Pa., Oct. 28, 1877. Preceptors, Rev. Thos. Winters and Dr. David Win- 
ters. Lie and ord., Syn. of O., 1833. Past, in Ohio, i835-'36 ; Berks co., Pa., 1837- 



NECROLOGY. 



403 



'38; York and Cumberland cos., i838-*43; Lyken's Valley ch., i843~'56; Ogle CO., 
111., i856-'57; Miamisburg, O., 1SS7-67; w. c, 

SAMUEL B. LEITER, D. D., b. Leitersburg, Md., Apr. 19, 1809 ; d. Wads- 
worth, O., Mar. 31, 1883. Theol. Sem., York, Pa., 1835. Lie. and ord., Maryland 
CI., 1835. Past. Mansfield, O., i835~'44; Rome, Richland co., i844~'49 ; Navarre, 
1849-68; Wadsworth, i868-'83. 

GEORGE A. LEOPOLD, — ; d. Cal. Theol. Sem., York, Pa., 1832. Lie, Syn. 
U. S., 1832 ; ord., 18^,3. Past. Rockingham co., Va. ; Winchester, Va. Suspended, 
1842. 

DANIEL B. LERCH, b. Pa., July 7, 1806; d. Cabarrus co., N. C, Mar. 18, 1834. 
Theol. Sem., York, Pa,, 1830.. Past. Rowan co., N. C, i83o-'34. 

JOHN W. LESCHER, b. near Easton, Pa., May 23, 1817; d. Millersburg, Pa., 
Jan. 27, 1875. Theol. Sem., Mercersburg, 1843. Lie. and ord., East Pa. CI., 1844. 
Past. Wilkesbarre, Pa.; Bloomsburg; Selinsgrove ; Lykens Valley. 

JOHN PHILIP LEYDICH, b. Ger., April 28, 1715 ; d. Montgomery co., Pa., 
Jan. 4, 1784. Ord. in Germany. Sent to America, 1748, by Synod of South Holland. 
Past. Falkener Swamp, etc., Pa., i748-'84. 

JACOB LEYMEISTER {Leytnaster); b. — ; d. Orwisburg, Pa., July 12, 1833. 
Theol. Sem., Carlisle, Pa., 1830. Ord., Syn. U. S., 1831. Past. Zions and White 
Oak, Lancaster co., i83i-'33. 

JOHN LEOPOLD LICHTENSTEIN, D. D., b. Hechingen, Ger., Apr. 10, 
1813; d. Cincinnati, O., Nov. 4, 1882. Converted from Judaism to Christianity, 1854. 
Stud, at Erlangen and Berlin. Received the degree of Dr. of Theology from the Uni- 
versity of Berlin, 1842. Ord. a Reformed minister, 1842. Came to America. 1845. 
Entered Presbyterian Church. Past. Ger. Presb. ch., Paterson, N. J., i848-'5i ; New 
Albany, Ind., 1851-54. Entered Ref. ch. Past. Buffalo, N. Y., 1854-62 ; First Ref. 
ch., Cincinnati, O., 1862-' 66. Returned to Presb. ch. Past. First Ger. Presb. ch., 
Cincinnati, 1866-82. A prolific author. 

CHARLES LIENEKEMPER, b. Iserlohn, Westphalia, Ger., Aug. 10. 1822 ; d. 
Waukon, Iowa, Nov. 14. 1879. Stud. M. Col., and Theol. Sem., Mercersburg, 
Pa. Lie, 1854; ord., St. John's CI., 1855. Past. Calcutta chg., O., i855-'59 ; 
Medina, Wis., i859~'65 ; Lowell, Wis., i867-'73 ; Waukon, la., 1873-79. 

JACOB LISCHY, b. Miilhausen, Switz.— ; d York co., Pa., 1781. Ord. 1743. 
Preached in Lancaster, Berks, and York cos., Pa. Became a member of Coetus, 
1748. Past., York, Pa., etc. Deposed ab. 1760. Published several pamphlets. 
See page 94. 

ERICR. F. LOEDERS, d. Lafayette, Ind., May 12, 1870, aged 58 years. Lie. 
and ord., Sandusky CI., Syn. of O., 1854. Miss. Auglaize co., O., 1854. Past. Dayton, 
O., Second ch., i857-'6;. 

DAVID LONG-, b. Lebanon co., June 22, 1801 ; d. Somerset, O., June 19, 1833. 
Preceptor, Rev. Geo. Weiss. Lie. and ord., Syn. of O., 1826. Past. Somerset ch., 
O., 1826-33. 

GEORGE LONG, b. — , Jan. 6, 1814"; d. Indianapolis, Ind., Dec. 26, 1879. 

ANDREW LORETZ. Came to America, 1784 or 1785. Past. Tulpehocken, etc., 
i785-'86. Returned to Switzerland. 

ANDREW LORETZ, son of the preceding, b. Switzerland; d. near Lincolnton, 
N. C, 1812. Ord., Syn. U. S., 1789. Labored in North and South Carolina. 

EDMUND A. LUDWIG, PH. D., b. Berne, Switzerland, — ; d. Erie, Pa., 



404 



NECROLOGY. 



1880. Educated in Europe. Prof, in Washington Col., Va. Lie, East Pa. CI., 1868. 
Remained without charge. 

LUDWIG LUPP, b. Europe, Jan. 7, 1733; d. Lebanon, Pa., June 28, 1798. Past. 
Lebanon, Pa., i786-'a8. Also preached at Manheim, May town, and elsewhere. 

JOHN B. MADOULET, d. Burlington, Ills., ab. 1855. Ord. 1848. Entered R. 
D. church, 1853. 

WILLIAM H. MAERTENS, Lie, Syn. U. S., 1835'; ord., CI. of Md., 1836. Past. 

Washington city ch., 1836. 

JOHN P. MAHSESSCHMIDT, b. Pennsylvania, 1783; d. Canfield, O., July 
ii, 1857. Lie, Syn. U. S., 1812; ord., 1817. Preached Westmoreland co., Pa., 1806- 
'11. Past. Columbiana and adjoining cos., O., i8i2-'57. 

JOHN MANN, Lie. and ord., Syn. U. S., 1792. Past. Lower Saucon and Spring- 
field, Pa., i792-*95. Removed to Mt. Bethel, Pa., and became a farmer, 1795. Name 
erased, 1802. 

DAVID MARTZ, d. Shanesville, O., Feb. 19, 1849, a S ed 36. Lie. and ord., 1845. 
Past. Shanesville, O., etc , i845-*49. 

JACOB MAYER, b. Lykens Valley, Pa., Sep't. 15, 1798; d. Lock Haven, Pa., 
Oct. 29, 1872. Preceptors, Rev. J. R. Reily and Dr. S. HelfFenstein. Lie. and ord., 
Syn. U. S., 1822. Past. Woodstock, Va., i822-'25 ; Shrewsbury, Pa., i825-*33-; 
Mercersburg and Greencastle, i833~'36. Agent of Theol. Sem. for 8 years. Subse- 
quently without charge. 

LEWIS MAYER, D. D., b. Lancaster, Pa., Mar. 26, 1783; d. York, Pa., Aug. 
25, 1849. Preceptor, Rev. Daniel Wagner. Lie, Syn. U. S., 1807; ord., 1808. 
Past. Shepherdstowm, Va., i8o8-'2i ; York, Pa.. i82i-'25. First Prof. Theol. Sem., 
i825-*37. Author of " Sin against the Holy Ghost;" "Lectures on Scriptural Sub- 
jects;" " History of German Ref. Church," vol. 1. See page 281. 

PHILIP MAYER, b. Tulpehocken, Pa., May 12, 1783; d. Orwigsburg, Pa., July 
10, 1870. Preceptor, Dr. C. L. Becker. Lie and ord., Syn. U. S., 1809. Past, of 
churches in Berks and Schuylkilll cos.. Pa., i8o9-'57. W. e, i857-*76. 

VINCENT P. MAYERHOFFER, studied in Germany for R. C. priesthood. 
Ord., Syn. U. S., 1826. Past. Meadville, Pa., i826-'28. Entered P. E. ch. and d. in 
Canada. 

GREGORY H. MEIBOOM, b. Emden, East Friesland, Oct. 1, 1841 ; d. Mil- 
waukee, Wis., July 18, 1876. Stud. Mission House, Sheboygan, Wis., i869-'7o. Lie. 
and ord., 1870. Asst. Past., Galion, O., 1870. Past. Ironton, O., i87o-'74 ; Jefferson- 
ville, Ind., 1 874-' 76. 

PHILIP JACOB MICHAEL., b. Ger. — ; d. Lynn twp., Lehigh co., Pa., ab. 
1770. Independent. Founder of " Ziegel " ch. Pastor at Maxatawny, etc. 

JOHN JACOB MEYER. Rec'd, Synod U S. 1848, from Switz. 

ISAAC MIESE, b. Centre township, Berks co., Pa., Mar. 31, 1812 ; d. Bernville, 
Feb. 1, 1864 Past. BeiKs co., Pa. Declared himself independent, 1863. 

SOLOMON S. MIDDLEKAUFP, b. Hagerstown, Md., 1818 ; d. Mineral 
Springs, N. C, May 21, 1845. Grad. Marshall Col., 1839; Theol. Sem., Mercersburg, 
1842. Lie, Mercersburg CI., 1842 ; ord., North Carolina CI., 1842. Past. Lincolnton 
ch., N. C. i842-'45. 

PHILIP M1LLEDOLER, D. D., b. Rinebeck, N. Y., Sept. 22, 1775; d. S:aten 
Island, N. Y., Sept. 23, 1852. Grad. Columbia Col., N. Y., 1793. Preceptor, Dc. J. 
D. Gros. Lie and ord., Syn. U. S., 1794. Past. Ger. Ref. ch., Nassau St., N. Y., 



NECROLOGY. 



405 



1794-1800; Pine st. (Presb.) ch., Phila., i8oo-'o5 ; Rutgers st. (Presb.) ch.. N. Y., 
1805-13; Collegiate (Ref. D.) ch., N. Y., 1813-25. Elected Prof, of Theol., Ger. 
Ref. ch., 1820, but declined. Prof, of Theol. and Pres. of Rutgers Col., N. Y., 1825- 
'40. 

HENRY MILiLiER, b. near Phoenixville, Pa., May 26, 1807; d. Waynesboro, Pa., 
May 29, 1883. Preceptor, Rev. Dr. S. Helffenstein. Lie, "Free Synod," 1831 ; 
ord., 1835. Past. London and St. Thomas, Pa., 1835-' 38 ; Tarlton, O., i838-'42. Sub- 
sequently without charge. Agent S. S. Union, etc. 

JOHN C. MILLER, b. — Aug. 1S26 ; d. Dayton, O., Oct. 5, 1851. Lie. and ord., 
Lancaster CI., Syn. of O., 1850. Miss., Findlay and Bethlehem, O., i85o-'5i. 

JOHN PETER MII^IjER, b. Lautern, Palatinate, 1710; d. Ephrata, Pa., Sept. 
25, 1796. Prior at Ephrata. See page 175. 

SAMUEL MILLER, b. New Berlin, Pa., Mar. 23, 1815 ; d. Philada., Oct. 11, 
1873. Lie, Lebanon CI., 1842; ord., Susquehanna CI., 1843. Past. Dauphin chg., 
Pa., i843-'45 ; Harmony, i845-'52; Grindstone Hill chg.; Pottsville, Pa., i860. 
Supply, Meyerstown, Pa., i858-'59 . Wyoming, Del. Associate editor, " Messenger " 
and " Kirchenzeitung," 1852; sole editor of the latter, i854~'58. Author of "Mer- 
cersburg and Modern Theology Compared," Phila., 1866. 

GEORGE MILLS, b. Montgomery co., Pa.,—; d. New York City. Preceptor, 
Dr. S. Helffenstein. Lie, Syn. U. S., 1822; ord., "Free Synod," 1829. Past. 
Forsyth st. ch., New York, i829~'33. Dismissed to Presb. ch., 1834. 

FREDERICK G. MOSCHOP. Lie, Syn. of O., 1835; ord., 1836. Past. 
Galiun, etc., 1839. Name erased, 1842. 

FREDERICK MOYER, b. Fairfield co., O., Mar. 22, 1844; d. Bremen, O., 
Jan. 24, 1869. Grad. Heid. Col. Lie, Tiffin CI., 1868. Miss., Akron, O., 18*68. 
Tutor in Heid. Col. 

EMANUEL CHRISTOPHER MUELLER, b. Tubingen, Wiirtemberg, Aug. 
14, 1845; d. Wheeling, W. Va., Oct. 22, 1875. Came to America, 1866. Stud. Miss. 
House, Sheboygan. Lie and ord., Ind. CI., 1868. Past. Crothersville, Ind., 1868- 
'69; Rising Sun, i869~'72; Pittsburg, Pa., i872-'73; Wheeling, W. Va., i873-*75. 

JOHN J. MUELLER {Miller). Past. Dagersheim, St. Gall, Switz. Came to 
America ab., 1835. Past. New Orleans, La., i835~'39. Rec'd., Syn. of O., 1839. 

THEODORE MUELLER, b. Stargard, Ger., Jan. 17, 1834; d. Canton, O., Dec. 
29, 1870. Lie, St. John's CI., Syn. of O.. 1869. 

P. A. B. MEISTER. Rec'd, Maryland CI., 1852. Past., Frederick City, Md., 
(German) 1853. Name erased, 1854. 

DAVID MUCK, lie and ord., Syn. of O., 1831. Past. Crawford, Venango, and Erie 
cos., Pa. 

CHRISTOPHER MUNZ {Mancius?) In 1757 Coetus made a gift to his widow. 
Otherwise unknown. 

BENJAMIN T. NEAL. Lie and ord., "Free Synod," 1834. Miss. Troy, N. Y., 
1836. Past. Clearspring, Md., i84i-'45. Dis. to Presb. ch., 1847. 

FRANCIS NETSCHER, b. Hesse- Darmstadt, Ger., April 15, 1826; d. Millville, 
Clarion co., Pa., April 16, 1859. Came to America, 1838. Grad. F & M. Col., 1854. 
Theol. Sem., Mercersburg. Lie and ord., 1856. Past., Benders chg., Adams co., 
Pa., i856-'58 ; Redbank chg., Clarion co., i858-*59. 

JOHN W. G. NEVELLING, b. Westphalia, Ger., 1750; d. Philada., Jan. 18, 
1844. Preceptors, Drs. Weyberg & Gros. Lie, Coetus, Pa., 1771; ord. 1772. Past. 



406 



NECROLOGY. 



Amwell, N. J., i77i-'82 ; Reading, Pa., 1883. Chaplain in the Revolution. An 
invalid for sixty years. 

J. A. NICOLAI, b. Hesse-Darmstadt, Ger., Aug. 7, 1821 ; d. Dickinson co., Kans., 
Nov. 20, 1882. Came to America, 1831. 

JOHN JACOB OEHL {Ehle—Eal.) Past. West Camp, N. Y., i 7 io-'2o (?); 

Schoharie aud Valley of the Mohawk, i72o-'so(?). Miss, to Mohawk Indians, 
1720-7. Supplied Kinderhook, 1720-' '27 •. Preached German and Dutch. 

TRUMAN OSBORN. Received, 1838, from Presb. of Baltimore. Past., German- 
town, Pa., i838-'42. Dis. to Presb. ch., 1843. 

WILLIAM OTTERBEIN, b. Dillenburg, Nassau, Ger., June 3, 1726; d. Balti- 
more, Md., Oct. 17, 1813. Stud, at Herborn, 1742. Lie, 1748; ord., 1749. Vicar 
at Ockersdorf, 1749. Came to America with Schlatter, 1752. Past., Lancaster, Pa., 
i752-'58; Tulpehocken, i758-'6o; Frederick, Md., i76o-'6s; York, Pa., 1 765-' 74 ; 
Second ch., Baltimore (Conway St.), 1774-1813. See page 214. 

JACOB ORTH, b. Colony of Worms, Southern Russia, 1837; d. Yankton, Da., 
Nov. 3, 1883. Came to America ab., 1873. Lie. and ord., Sheboygan CI., 1877. 
Missionary among his countrymen in Southern Dakota. 

PHILIP REINHOLD PAULI, b. Magdeburg, Ger., June 22, 1742; d. Reading, 
Pa., Jan. 27, 1815. Stud. Univ. of Halle and Leipzig. Came to America, 1783. 
Teacher in Phila., i783-'89. Lie. and ord., Coetus Pa., 1789. Past. Worcester and 
Whitpain, i789-*93; Reading, Pa., 1793-1815. 

WIIiLilAM PAULI, son of Philip R., b. Skippack twp., Montgomery co., Pa., 
March 9, 1792; d. Reading, Pa., May 20, 1855. Lie, Syn. U. S., 1812 ; ord., 1816. 
Past. Reading, Pa., i8i6-*44. Subsequently independent. 

CHARLES AUGUSTUS PAULI, son of Philip R., b. Reading, Pa., April 12, 
1804; d. Reading, Pa., Oct. 5, 1871. Lie. and ord., Syn. U. S., 1825. Past. St. 
John's, Berks co , i825~'26 ; Dauphin co., i826-*33 ; Hain's etc., Berks co., i834-'7i. 
Independent after 1845. 

CASPAR PLUESS, b. Aargau, Switzerland, Apr. 28, 1825; d. Crothersville^ Ind., 
Feb. 28, 1878 Miss. Inst., Basel, Switz. Came to America, 1849. First missionary 
of the Synod of the Northwest. Past. Emmanuel's ch., Wis., 1849 ; Lawrence, Ind., 
Arnheim, O., 1859 *64; subsequently disabled and without charge. 

FREDERICK W. PL ASS MAN, b. 1816; d. Floral College, N. C, Sept. 30, 
1848. Lie. and ord., 1844. Miss., China Grove, N .C, 1844. Past. Davidson co., 
N. C, i8 4 6-'4 7 . 

PETER PAUL PE&NISIUS, b. Graubunden, Switz. Came to America, 1784. 
Past. Allen, Lehigh and Moor township, Northampton co., Pa., 1784-91. Suspended. 

NICHOLAS POMP, b. Manbiichel, near Zweibrucken, Ger., Jan. 20, 1734; d. 
Easton, Pa., Sept. 1, 1819. Stud. Marburg. Ord. at Cassel, Hesse. Sent to America 
by the Synods of Holland, 1765. Past., Falkener Swamp, i765~'83 ; Baltimore, Md., 
1 783-' 89 ; Goshenhoppen (supply) i789~'9i ; Indianfield, etc., 1791- ab. 1800. Subse- 
quently disabled and xesided in Easton, Pa. Author of " Kurze Priifungen etc.," 
Phila., 1774. See page 213. 

THOMAS POMP, only son of the preceding, b. Skippack twp., Montgomery co., 
Pa., Feb. 4, 1773 ; d. Easton, Pa., Apr. 22, 1852. Lie, Syn. U. S., 1793 ; ord., 1795 
Past. Montgomery co., i793-'96; Easton, Pa., 1796-1852. Also pastor, at various 
times, of the Plainfield, Dryland, Lower Saucon, Upper Mt. Bethel, and other 
churches. 

LOUIS R. PORTER, d. 1834. Lie. "Free Synod," 1831. Received by Syn. of 
O., 1834. Past. Mt. Vernon ch., Knox co., O., i834~'35. 



NECROLOGY. 



407 



JOHN G. PFRIMMER {Phriemer), b. Alsace, 1762; d. near Corydon, Ind., 
1825. Came to America, 1788. Irregularly ord. by a member of Coetus, probably by 
Gueting. Prominent among the founders of the "United Brethren in Christ." 

JOSIAH J. PEOYPACKER, b. Philada., Pa., Dec. 13, 1835; d. London, 
Mercer co., Pa., Apr. 23, 1864. Grad. F. and M. Col., 1864; Theol. Sem., Lancas- 
ter, 1867. Past. Armstrong co., Pa., i867~'72. Principal Reimersburg Collegiate 
Institute, i872-'82 ; Mercer co. (mission), i883-'84. 

PITH AN (or Bitthahn). Past. Easton, Plainfield, Greenwich, and Dryland, 1769. 
Deposed 1771. Became an ecclesiastical vagabond, and preached a short time in 
many churches, from Pennsylvania to South Carolina. 

JOHN PENCE, b. Rockingham co., Va., Dec. 13, 1799 ; d. Tremont city, O., Apr. 
18, 1883. Preceptor, Dr. Thos. Winters. Lie. and ord., Ohio CI., 1824. Past, of 
several charges in Ohio. 

DANIEL RAHAUSER, d. Mifflin, O., Jan. 3, 1848. Lie. and ord., 1821. Past. 
Harmony, Pa., 1821 ; Columbiana co., O., etc., 1824; Ashland, O., ab. 1831. 

JONATHAN RAHAUSER, b. York co., Pa., Dec. 14, 1764; 4. Hagerstown, 
Md., Sept. 25, 1817. Preceptor, Dr. W. Hendel, Sr. Lie, Coetus Pa., 1789; ord., 
1791. Past. Shamokin chg., i789~'92 ; Hagerstown, Md., 1792-1817. 

FREDERICK. A. RAHAUSER, brother of Jonathan ; b. York co., Pa. Mar., 
1782; d. East Liberty, Pa., July 15, 1865. Preceptors, Rev. J. R^ahauser and Daniel 
Wagner. Lie. and ord., Syn. U. S., 1808. Past. Emmittsburg, Md., i8o8-'i6; Har- 
risburg, Pa., 1819 ; Chambersburg, i8i9~'36 ; Tiffin, O., i836-*4o; Sandusky and 
Seneca cos., i84o-*55. 

WILL.IAM C. RANKIN, b. North Carolina, — ; d. Jasper, Ind., ab. 1839. Re- 
ceived from Presb. Ch., 1835. Miss. Mountain Creek, N. C, 1836 ; Jasper, Ind., 1838. 

FRANCIS M. RASCHIG, b. Ger., Jan. 11, 1804; d. Cincinnati, O., Aug. 16, 

1873. Theol. Sem., York, Pa. Lie. and ord., Syn. U. S., 1833. Dauphin co., 1833- 

'35; Cincinnati, O , i835-'73. Independent after 1837. 
HENRY RASSMAN, b. Ger., Apr. 20, 1753; d. Centre co., Pa., Dec. 23, 1832. 

Taught school in Lancaster and Centre cos. Lie, Syn. U. S., 1812 ; ord., 1818. 

Past. Boalsburg, Penns Creek, etc., 1812 ; Rebersburg, Aaronsburg, etc., i8i3~'28. 

CHRISTIAN HENRY RAUCH, b. Bernburg, Anhalt, Ger., July 5, 1718 ; d. 
Jamaica, West Indies, Nov. ri, 1763. Came to America, 1740. First Moravian mis- 
sionary to the Indians. Ord. a minister of the Reformed branch of the "Congrega- 
tion of God," ab. 1742. Preached at Heidelberg, Tulpehocken, and many other places 
in Lancaster, Berks, Lebanon, and York counties. Miss, among the negroes in the 
West Indies. 

FREDERICK AUGUSTUS RAUCH, Ph. D., b. Kirchbracht, Hesse-Darm- 
stadt, July 27, 1806 : d. Mercersburg, Pa., March 2, 1841. Stud. Marburg, Giessen, 
and Heidelberg. Prof, extraordinary at Giessen. Came to America, 1831. Prof, of 
German, Lafayette Col., 1831-32. Principal of High School at York, 1832-35. Prof, 
in Theol. Sem., i832-'4i. President of Marshall Col., 1835-41. See page 286. 

JOHN REBAUGH, b. Abbottstown, Pa., Sept., 1802 ; d. Harrisburg, Pa., Feb. 1, 
1871. Preceptor, Dr. Dashields. Served several years in the U. B. Church. Lie. 
and ord., Syn. U. S., 1830. Past. Shippensburg. Pa., i8 3 o-'3i ; Boonsboro, Md., 
1831-37; Greencastle, Pa., 1837-51, and Clearspring, Md., etc., till 1863. Subse- 
quently disabled. 

■ JOEL L.. REBER, b. Heidelberg twp., Berks co., Pa., Nov. 8, 1816; d. York co., 
Pa., Aug. 15, 1856. Stud. Mercersburg, Pa., 1838-42. Lie. and ord., Susquehanna 



408 



NECROLOGY. 



CI., 1843. Past. Rebersburg, etc., i843~'44; Jonestown, i845-'si ; Millersville, Lan- 
caster co., i852-'55; Codorus chg., 1855-56. Author of " Secten-Geist und Secten- 
Wesen," Chambersburg, 1850. 

J. S. REGNIER, b. Switz., — ; d. Bethlehem, O. Past. Berlin chg., Somerset co., 
Pa., i834-'35 ; Bethlehem, O., 1835. 

JOHN BARTHOLOMAUS RIEGER, c. Oberengelheim, Palatinate, Jan. 10, 
1707 ; d. Lancaster, Pa., Mar. 11, 1769. Stud. Univ. of Heidelberg. Came to Amer- 
ica, 1731. Preached in Lancaster, Pa., and vicinity. Also practiced medicine. One 
of the founders of the Coetus. See page 172. 

CHARLES REIGHLEY, past. Frederick city, Md., 1833-35. Deposed 1835. 

JAMES ROSS REIIiY, b. Meyerstown, Pa., Oct., 31, 1788; d. York, Pa., Mar. 
18,1844. Preceptor, Dr. C. L. Becker. Lie, Syn. U. S., 1812 ; ord., 1817. Past. 
Lykens Valley, 1812-' 18 ; Hagerstown, Md. ; York, Pa., i827-'3i. Miss, to N. C, 
1813. Agent in Europe for the Theol. Sem., i825~'26. Withdrew from the active 
ministry, 1831, on account of ill health. 

JOHN REINECKE, b. Helmarshausen, Hesse-Cassel, Aug. n, 1789; d. Shrews- 
bury, Pa., Apr. 15, 1859. A soldier under Napoleon, and in the Prussian "army of 
liberation." Came to America, 1834. Lie. and ord., CI. of Zion, 1837. Past. Shrews- 
bury chg., York co., Pa., i837~'57. 

JAMES REINHART, b. near Waynesburg, O., Apr. 16, 1839; d. Columbiana, 
O., Aug. 29, 1870. Stud. Heid. Col. Lie. St. John's CI., i860. Past. Springfield 
chg., i860-' 70. 

WILLIAM REITER, b. Lancaster co., Pa., Sept. 30, 1799; d. Shanesville, O., 
May 16, 1826. Preceptor, Rev. H. Sonnedecker. Lie. and ord., Syn. U. S., 1823. 
Past. Shanesville, New Philadelphia, etc., O., i823~'26. 

SOLOMON REUTLINGER, d. Benita, West Africa, July 17, 1869. 

HENRY L. RICE, b. 1795; d. Chambersburg, Pa., May 3, 1837. Lie. and ord., 
Ref. D. Ch., 1824. Miss., 1824-26. Past. Spottswood, N. J., i826-'34. Entered 
Ger. Ref. Ch., 1834. Past. Chambersburg, Pa., i834~'37. Agent for institutions at 

Mercersburg, i836-'37. 

SIMON RIEGELu Lie. and ord., 1821. 

G. H. RIEMENSCHNEIDER. Lie. and ord., Free Syn., 1832. Dis., 1836. 

J. J. RIEMENSCHNEIDER, brother of the preceding. Lie. and ord., Free 
Syn., 1832. Dis. 1836. 

JACOB RIESS {Reisz), b. Ger., Apr. 10, 1706; d. Tohickon, Pa., Dec. 13, 1774. 
Past, Indianfield, i749~'53; New Goshenhoppen, 1763-' 66; Lower Saucon ; 
Tohickon, 1774. 

JOHN RIK.E, b. Montgomery co., O., Feb. 11, 1826; d. Lancaster, O., Sept. 7, 
1854. Theol. Sem., Columbus, O., 1848-49. Lie. and ord., Lancaster, O., 1849. 
West Alexandria, O., i849~'54; Lancaster, O., 1854. 

ABRAHAM ROSENKRANTZ, b. — d. ab., 1794. Past., Canajoharie, N. Y., 
1758; Nassau st., ch., New York, i758-'59 ; Schoharie, i76o-'6s; Canajoharie and 
German Flats, 1765-94. 

FREDERICK ROTHENBUEHLER, b. Bern, Switzerland, July 29, 1726; d. 
Philadelphia, Aug. 7, 1766. Ord. in Europe, 1752. Past. Ger. Ref. Ch., London, 
Eng., i759~'6o. Came 10 America, 1760. Past. New York, i76i-'62 ; Race st. ch., 
Phila., 1762. Not received by Coetus on account of improper conduct. Organized 
an independent congregation, and built a church, which after his death was sold to 



NECROLOGY. 



the Methodists and is now known as " St. George's," the oldest Methodist church in 
Philadelphia. 

JOHN CASPER RUBEL, b. Ger., — ; 1797. Came to America, with Schlatter, 
1752. Pastor of 2d. congregation of Phila., ab., i753-'55 ; Camp, Red Hook, and 
Rhinebeck, N. J., i755-'59. Brooklyn, Flatlands, etc., i75o-'83. Deposed, 1784—. 

JOHN RUDY, b. Switzerland, 1791 ; d. New York City, Feb. 8, 1842. Lie. and 
ord., Syn. U. S., 1821. Past., Guilford, N. C, i82i-'24 ; Germantown, N. Y., 1825- 
'35; Miss, to Germans, N. Y. City, 1835-38. Ger. Ev. Mission, N. Y., 1838-42. 
Entered Ref. D. church, 1840. 

JOHN" WILLIAM RUNKEL, b. Oberengelheim, Palatinate, Apr. 28, 1749 ; d. 
Gettysburg, Pa., Nov. 5, 1832. Came to America, 1764. Lie, Coetus Pa., 1777 ; 
ord., 1778. Past., Cumberland and adjoining counties, 1777-81 ; Lebanon, etc., 
i78i-'84; Frederick, Md., etc., 1 784-1 802 ; Germantown, Pa., i8o2-'os ; Forsyth st. 
ch., N. Y., i8o5-'i2 ; Gettysburg, Pa., i8i5~'22. W. c, i822-'3^. Performed 
much missionary labor, and preached for many churches in Pa., Md., and Va. 

JOHN RUNKEL. Lie. and ord., Syn. U. S., 1808. Served in the ministry, 1808- 
'12, and then entered the medical profession. 

CHRISTIAN C. RUSSELL, b. near Leitersburg, Md., Oct. 7, 1827; d. Camden, 
N. J., Nov. 17, 1871. Grad. F. & M. Col., 1853. Theol. Sem., Mercersburg, 1856. 
Lie. and ord.. Mercersburg CI., 1856. Past., Columbia, Pa., 1857; Latrobe, Pa., 
i857~'7i ; Wyoming, Del., 1871. 

WATSON RUSSELL. Lie., Lebanon CI., 1853. Dis. to Presb. of Donegal, 
1854- 

J. B. RUHL, b. Ger. , Dec. 14. 1821 ; d. Nappanee, O., Dec. 14, 1883. Came to 
America, 1836. Preceptor, Dr. P. Herbruck. Lie. and ord., Columbiana CI., 1845. 
Past. Trumbull and Mahony cos., O., i846-'63 ; Huntington, Ind.; St. John's cong., 
Elkhart co., Ind., i86s-'74; Spencerville, O., i874-'76 ; Edgerton miss., 1876. 

PAUL J. RUETENIK, b. New Lewin, Prussia, 1846; d. Clay City, Neb., Nov. 
23, 1882. Mission House, Sheboygan, Wis., 1871. Lie. and ord., Sheboygan, CI. 
Past., Washington co., Wis.; Gasconade co., Missouri. 

ROBERT R. S ALTERS, b. England, 1808; d. Joliet, 111., Aug. 14, 1872. Pre- 
ceptor, Rev. D. Winters. Lie. and ord., CI. of Sandusky, 1843. Past. Evansport, 
etc., O. ; Concord, Ind. ; La Salle, Mich. Dism. to Presb. Ch., 1853. 

JOHN L. SANDERS, b. 1809 ; d Attica, Ind., Jan. 27, 1840. Lie. and ord., CI. 
of Md., 1833. Past. Tiffin, O., 1834-37; Attica, Ind., 1837-40. . 

DANIEL B. SAUERS, stud. Mercersburg, Pa. Lie. and ord., Susq. CI., 1845. 
Past. Blockhouse Settlement, Tioga co., Pa., i845~'47. Name erased, 1847. 

CONRAD SAURE, b. Darmstadt, Ger., Aug. 21, 1820; d. Cincinnati, O., May 21, 
1873, Came to America, 1845. Preceptors, Drs. E. V. Gerhart and H. Rust. Lie., 
1856; ord., 1858. Past. Salem's ch., Cincinnati, i8s6-'73. 

EUGENE SAUVAIN, b. 1831; d. Mt. Eaton, O., Feb. 11, 1872. Lie. and ord., 
1856. Miss, in Brazil. Past. French ch., Mt. Eaton, 1868-72. 

ADAM SCHAEFER, d. Berks co., Pa., 1834. Lie , Free Syn. of Pa., 1828; ord., 
1831. Past. Lebanon co., 1829; Weiss ch., Berks co., 1831. 

HENRY B. SCHAFPNER, b. Apr. 5, 1784; d. Marietta, Pa., Apr. 9, 1852. 
Lie. and ord., Syn* U. S., 1808. Past. Marietta, Maytown, etc., Lancaster co., Pa. 
Susp., 1840. 

MICHAEL SCHLATTER, b. St. Gall, Switz., July 14,1716; d. near Philadel- 



4io 



NECROLOGY. 



phia, Oct., 1790, and buried in the Reformed churchyard, now Franklin Square, Phil- 
adelphia. Founder of the Synod of the Reformed Church in the U. S. See page 196. 

JESSE SCHLOSSER, b. Adams co., Pa., Mar. 18, 1812 ; d. Three Rivers, Mich., 
Jan. 13, 1875. Preceptors, Rev. A. Keller and Geo. Schlosser. Lie. and ord., 1844. 
Past. Jeromeville, O. ; Reedsburg, Basil, Akron, and Fairfield. Entered Presb. Ch., 
but soon returned to Ref. Ch. Past. Three Rivers, Mich., i873-'75. 

F. SCH1ECKEIVBECHER, preceptors, Rev. T. H. Leinbach and A. L. Her- 
man. Lie. and ord.. Free Synod of Pa., 1835. Past. Peace ch., etc., Lycoming co., 
i835~'39. Accidentally drowned. 

BENJAMIN S. SCHNECK, D. D., b. near Reading, Pa., Mar. 14, 1806; d. 
Chambersburg, Pa,, Apr. 14, 1874. Preceptor, Dr. F. L. Herman. Lie. Free Synod, 
1825; ord. 1826. Past. Centre co., Pa., i825~'33 ; Gettysburg, i834-*35 ; St. John's 
(Ger.) ch., Chambersburg, 1855-74. First editor of the " Messenger," and " Kirchen- 
zeitung." Commissioner to Germany, 1843. Prof, in Wilson Female Col., 1874. 
Author of "The Burning of Chambersburg," " Mercersburg Theology," etc. 

BENJAMIN SCHNEIDER, I>. D., b. New Hanover, Montgomery co., Pa., 
Jan. 18, 1807; d. Boston, Mass., Sept. 14, 1877. Grad. Amherst Col., 1830 ;Andover 
Theol. Sem., 1833. Entered Presb. Ch. Lie. and ord., New Castle Presbytery, 
1833. Missionary of the American Board of Foreign Missions, Broosa, Asia Minor, 

i834-*49; Aintab, Syria, 1849 . Returned to Broosa and labored thereuntil 1875. 

Became connected with the Reformed Ch. in 1842, and was subsequently recognized as 
its foreign missionary. His wife wrote " Letters from Broosa," Chambersburg, 1846. 
See page 328. 

JACOB SCHNEIDER {Schneyder), b. — ; d. Leesport, Va., 1826, Lie. and ord., 
Coetus, Pa., i785-'87. Came to Frederick, Md., 1787. Led the opposition to Rev. 
J. W. Runkel, and for some time held the church. Preached at Harpers Ferry, 
Lovettsville, and Woodstock, Va. Principal of an Academy at Leesburg, Va. 
Corwin (" Manual ") calls him " George W. Schneyder." 

CASPER LUDWIG SCHNORR. Independent. Past., Lancaster, Pa., 1744- 
'46; Germantown, N. Y., 1746-49. 

FREDERICK A. SCROLL, b. Montgomery co., Pa., Sept. 3, 1787; d. Green- 
castle, Pa., May 13, 1865. Preceptors, Rev. A. Helffenstein and Dr. S. Helffenstein, 
Lie, Syn. U. S., 1814; ord., 1817. Past., York co., Pa., i8i4-'i8 ; Greencastle. 

Waynesboro, Mercersburg. etc., t8i8 — ab., 1852. 

JACOB SCHOLL, b. Bucks co., Pa., Nov. 16, 1797; d. Perry co., Pa., Sept. 4, 
1847. Preceptor, Dr. S. Helffenstein. Lie, Syn. U. S., 1818; ord. 1819. Miss, to 
Va. and N. C, 1819. Past. Sherman's Valley chg., i8i9~'38; Landisburg, i838-*4o ; 
New Bloomfield, i84o-'47. 

GUSTAVUS W. M. SCHULZE, b. Breslau, Ger , Sept. 31, 1824 ; d. Newville, 
Ind.. July 31, 1863. Came to America ab., 1848. Theol. Sem., Mercersburg, 1857. 
Lie, CI. of Md., 1858 ; ord., West Sus., CI., 1858. Past. Adamsburg chg., Pa., 
1858-62; Newville, Ind., 1 862-' 63. 

BENEDICT SCHWOB {Schzvope, Swope, etc. Probably originally Schwab), b. 
Ger. ab., 1730; d. in Kentucky during the winter of i8o9~'io. Ruling elder, St. 
Benjamin's ch., Md., 1763. Ord., Coetus, Pa., ab., 1771. Past., Second ch., Balti- 
more, Md., 1 7 70-' 73 ; Pipe Creek chg., Md., 1774-76: Assisted Otterbein in organ- 
izing the conferences of" United Ministers," i774-'i776. See page 216. 

JACOB SECHJLER, b. Turbut twp., Northumberland co., Pa., Mar. 18, 1806; d. 
Hanover, Pa., May 10, 1880. Theol. Sem., York, Pa., 1834; Gettysburg, i835-'36. 



NECROLOGY. 4 1 I 

Lie. and ord., Zion's CI., 1837. Past., Hanover chg., Pa., i837-'59 ; Littlestown, 
i859~'66; Manheim chg., York co., i866-'8o. 

SAMUEL SEIBEKT, b. Dauphin co., Pa., Sept. 8, 1800; d. Greentown, O., July 
8,1863. Lie, Syn. U. S., 1824; ord., Free Synod, 1826. Past. Middletown, Pa., 
1826; Selinsgrove, 1837 ; Boyertown chg., i843-'so ; Limerick and Keelers, i85o-'52 ; 
deposed, 1852; restored, 1858; Stark co., O., 1861. 

JONAS SEINERS. Lie, Syn. U. S., 1831 ; ord., Free Synod ab., 1834. Miss, in 
Va., 1836. 

JACOB SEMN, b. Mar. 1775; d. Indianfield, Pa., Jan. 28, 1818. Stud. Univ. of 
Pa., Ord., Coetus Pa., 1795. Past., Newtown, etc., N. J., i795-'i8oo; Tohickon, 
chg., Pa., i8oo-'i8. 

JACOB B. SHADE, b. Upper Providence, Montgomery co., Pa., Apr. 25, 1817; 
d. Trappe, Pa., April 25, 1846. M. Col., 1841 ; Theol. Sem., Mercersburg, 1843. 
Lie. and ord., Mercersburg CI., 1843. Past. McConnelsburg, Pa., 1843. Colporteur, 
Am. Tract. Soc, 1844. 

GEORGE SHAFEM. Lie. and ord., 1861. Resided at Nevins, O. 

J. W. A. SHAEFPER. Licentiate of Sandusky CI., Syn of O., 1852-56. 
Resided at Burkittsville, Md., 1855. 

HIRAM SHAUUj, b. Jefferson co., Va., Mar. 14, 1819 ; d. Sidney, O., Apr. 23, 
1883. Stud. M. Col. Lie. and ord., Va. CI., 1844. Past., Mill Creek, Va., 1844-45. 
Subsequently past, of various charges in Ohio. 

DAVID SHEARER, b. Guilford co., N. C, Oct., 30, 1782 ; d. Huntingdon, Ind., 
Sept. 10, 1857. Removed to Ohio, 1804. Theol. Sem., Lancaster, O. Lie. and ord., 
1822. Past , Highland co., O., i823~'27; Shanesville, i827~'39, w. c, i83Q-'57. 

EDWARD S. SHE1P, b. New Britain, Bucks co., Pa., May 7, 1836; d. Belle- 
fonte, Pa., July 26, 1866. Theol. Sem., Mercersburg, 1863. Lie, CI. of Goshen- 
hoppen, 1864 ; ord., CI. of West Susq., 1864. Pastor, Bellefonte, Pa., i864~'66.. 

ISAAC SHELLHAMMER, b. Brier Creek, Northumberland co., Pa., Jan. 1, 
1802; d. Conyngham, Pa., Feb. 22, 1873. Preceptors, Rev. John J. Benninger, 
Kessler, and La Rose. Lie, 1828; ord., 1829. Past., Biack Creek, Conyngham, 
and other places in Luzerne and Columbia counties. 

GEORGE A. SHOOK! {Schuck), b., May 3, 1803 ; d. Redhook, N. Y., May 14, 
1837. Grad. Union Col., Schenectady, N. Y., 1824. Theol. Sem., Carlisle, Pa., 
1827. Ord., 1827; but in consequence of ill health remained without charge. 

MORTIMER L. SHUFORD, b. Rutherford co., N. C, Jan. 24, 1818 ; d. 
Burkittsville, Md., Nov. 7, 1883. Grad. M.Col., 1843. Lie. and ord., Va. CI. 1844. 
Past., Lovettsville, Va., 1845; Glade chg., Md., 1849-57; Mt. Moriah, i85 7 -'63; 
Boonsboro', i863-'67 ; Winchester, Va., i867-*73; Burkittsville, Md., i873-'83. 

JOHN H. SMALTZ, b. Philada., Feb. 7, 1793; d. Phila., July 30, 1861. Theol. 
Sem., New Brunswick, N. J. Lie. and ord., CI. of New Brunswick, Ref. (D.) Ch., 
1819. Entered Ger. Ref. Ch., 1825. Past. Germantown, Pa., 1825- 29; Frederick 
co., Md., 1829-34; Trenton Mission, N. J., i834-'38 ; Harrisburg, Pa., 1838-40; 
Reading, Pa., (Mission,) 1840. Dis. to .Presb. ch., 1844. 

WIL.MAM SMIDMER. Lie, Free Synod of Pa., 1830. Preached in Hunting- 
don and Mifflin cos. 

EDWARD D. SMITH. A noted impostor. In Virginia he was known as Dr. J. 

W. Bond. His true name is believed to have been Elijah Bowen. 
HENRY SNYDER. Preceptor, Rev. J. H. Fries. Lie, Syn. U. S., 1825. Ord. 

as a missionary 1825. Preached at Shepherdstown, Va.., 1835., 



412 



NECROLOGY. 



HENRY SONNEDECKER, b. Washington co., Pa., June ii, 1792; d. North 
Lima, O., Oct. 16, 1851. Lie, Syn. U. S., 1818; ord., 1820. Past. Washington co., 
Pa., Wayne and Stark cos., O., i82o-*3i ; Columbiana co., i83i-'si. 

WILLIAM SORBER, b. Flourtown, Pa., Oct. 4, 1826; d. near Brownback's ch., 
Chester co., Pa., Dec. 7, 1878. Preceptor, Dr. J. Helffenstein. Lie, Phila. CI., 
1852; ord., N. C. CI., 1853. Past., Davidson chg., N, C, i853-'s5 ; Brownback's 
chg., Pa., 1855-78. 

CYRIACTJS SPA\GE»BERG VOX REIDEME1STER, b. Hesse; d. 
1795. A wicked impostor. Applied several times for licensure, but was refused. 
Preached independently, Shamokin, Selinsgrove, etc., 178^— '85 ; Franklin co., Pa., 
i785-'90. When seeking to be settled in Berlin, Elder Glessner remonstrated, and 
Spangenberg stabbed him to the heart. He was convicted and executed. 

CHARLES SPARRY. Received from Presbyterian Ch., 1840, but soon re- 
turned to that body. 

WILLIAM T. SPROLE, D. D., b. ab., 1808; d. Detroit, Mich., June 9, 1883. 
Received from Presb. Ch., 1853. Past., Race st. Ref. Ch., Phila., i832-*37. Re- 
turned to Presb. Ch. Chaplain at West Point. 

GEORGE STAEGE. Lie. as a missionary, Syn. U. S., 1817. 

SAMUEL STAEHR, b. Bucks co., Pa., Oct. 28, 1785 ; d. Springfield, Pa., Sept. 
27, 1843. Preceptors, Rev. J. Senn, J. W. Dechant, and J. C. Becker, D. D. Lie, 
Syn. U. S., 1813 ; ord., 1816. Past., Springfield, Durham, etc., Bucks co., Pa., 
1813-' 43. 

JOHN CHRISTIAN STAHLSCHMIDT, b. Nassau Siegen, Ger., Mar. 3, 
1740 ; d. near Miilheim, Ger., about 1825. Came to America, 1770. Preceptor, Dr. 
C. Weyberg. Lie. and ord., Coetus Pa., 1777. Past., York, Pa., 1777-' 79. Returned 
to Germany. Author of " Pilger-Reise zu Wasser und zu Land," Nuremberg, 
1799. 

STEPHEN STALEY d. Shenandoah co., Va., 1850. Lie, 1832 ; ord., 1833. 

Past., Lovettsville, Va., 1833; London, etc., 1836; Shenandoah co., Va., 1850. 

CASPAR MICHAEL. STAPEL. Past. Amwell, N. J., i 7 62-'6 3 . Practiced 

medicine. See page 210. 

JOHN CONRAD STEINER, b. Winterthur, Switz., Jan. 1, 1707; d. Philadel- 
phia, July 6, 1762. Ord. in Europe. Past. Mettmenstetten ; St. Peterzellen ; St. 
Georgen — all in Switzerland. Came to America, 1749. Philada., i75i-'52 ; German- 
town, Pa., 1751-56; Frederick, Md., i756-*59; Philada., i759~'62. See page 200. 

JOHN CONRAD STEINER, JR., — ; d. Allen township, Northampton co., 
Pa., 1782. Son of the preceding. Lie, Coetus Pa., 1771 ; ord., 1772. Past. Berks 
co. (Allemengel chg.,) IJ71-J5; Allen township, Lehigh, etc., i775~'82. 

FRANKLIN D. STEM, b. 1829; d. Easton, Pa., Aug. 18, 1851. Grad. Lafayette 
Col., 1846; Theol. Sem., Mercersburg, 1849. Lie, East Pa., CI., 1850; ord., 1851. 
Miss., Trenton, N. J., 1851. 

MAXIMILIAN STERN, D. D., b. Altenkunstadt, Bavaria, Nov. 18, 1815, of 

Jewish parentage; d. Louisville, Ky., July 6, 1876. Came to America, 1839. Con- 
verted to Christianity. Theol. Sem., Mercersburg, 1845. Lie and ord., CI. of 
Goshenhoppen, 1845. Miss. New York City, i845-*46. Past., Farmersville, etc., 
Northampton co., Pa., i847-'52. Agent Am. Tract Soe, 1852. Past., Crawford ch., 
C1853; Galion, O., i853~'62 ; Louisville, Ky., i862-*7o; Supt. of Missions, 1870- 
'71 ; Galion (2nd time,) 1871-' 72; w. c. on account of ill health, i872-'76. 



NECROLOGY. 



413 



ISAAC F. STIELY, b Berks co., Pa., May 12, 1800; d. Schuylkill co., Pa., Sept. 
13,1869. Preceptors, Dr. F. L.Herman and Thos. H. Leinbach. Lie, "Free 
Syn.," 1824; ord., 1S27. Past. Schuylkill co., Pa., 1824-69. In 1836 he united 
with the "Synod of the U. S.," but in 1841 withdrew and helped to organize the 
" Independent," or " Stiely," Synod. Subsequently independent until 1860, when he 
reunited with the regular synod. 

PHILIP STIELY. Brother of the preceding. Independent. Columbia and 
adjacent counties, Penna. 

PHILIP STOCK, b. Ger. — : d. Wooster, Ohio, — . Stud, at Duisburg. Came to 
America, 1789. Ord., " Coetus Pa.," 1791. Preached, York, i789-'9o. Past., 
Chambersburg, Shippensburg, and Scherer's, 1791. 

JOHN STONEBERGER, b. Frankfort twp., Cumberland co., Pa., Feb. 15, 
1820; d. Astoria, 111., Dec. 8, 1865. Grad. Lane Theol. Sem., Cincinnati, O., 1848. 
Lie, Miami CI., 1847; ord., 1848. Miss. Union co., 111., i848-'so; Patton, Mo., 1852- 
'50; Astoria, 111., i859-'6s. Author of " Church Member's Manual," 1855. 

JOHN S. STONER, b. Stark co., O., July 27, 1853 ; d- Wooster, O., Sept. 1, 
1882. Grad. Heid. Col., 1875 : Theol. Sem., Tiffin. O., 1877. Lie, Syn. of O., 1877; 
ord., 1879. Past., Navarre, O., i879-'8r ; Wooster, O., i88i-'82. 

WILLIAM STOY, b. Herborn, Ger., Mar. 14, 1726; d. Lebanon, Pa., Sept. 14, 
1 801. Studied in Germany. Came to America with Schlatter, 1752. Past. Tulpe- 
hocken, Pa., i752-'55 ; Philadelphia, i755-'s6 ; Lancaster, i758-'63 ; Lebanon, 1763- 
'72. Went to Leyden, Holland, ab., 1772, and studied medicine. Returned to 
America. Preached and practiced medicine, Berks and Lebanon counties, 1773-1801 , 
Independent after 1770. Member Penna. Legislature, 1784. Discovered a supposed 
cure for hydrophobia, which bears his name. 

JOHN ANDREW STRASSBURGE R, b. Upper Milford, Lehigh co., Pa., 
Oct. 3, 1796; d. Sellersville, Pa., May 2, i860. Preceptor, Dr. S. Helffenstein. Lie, 
Syn. U. S., 1818 ; ord., 1819. Past. Tohickon, Indianfield, and Charlestown, i8i8-*54. 

GEORGE STRICKLAND, b. Chester co., Pa., 1811 ; d. Circleville, O., 1844. 
Theol. Sem., Mcrcersburg, 1841. Lie, Syn. U. S., 1841 ; ord., 1842. Past. Circle- 
ville, O., i842-'44. 

ADAM STUMP, b. Richville, Stark co., O., Mar. 27, 1816 ; d. Port Jefferson, O., 
Oct. 2, 1856. Preceptors, Dr. Biittner and Geo. Schlosser. Lie and ord., 1840. 
Past., Reedsburg, O., i840-'45 ; Carrollton, i845-'si ; Rome eng., Richland co.; 
Port Jefferson, Shelby co. 

FREDERICK R. STUMP, brother of the preceding, b. Stark co., O., Apr. 20, 
1814; d. Port Jefferson, O., Nov. 11, 1850. Lie and ord., 1843. Past. Fulton ch., 
1843-45; Union ch.; Jefferson ch. 

WILLIAM STUMP, brother of the preceding, b. Jan. 27, 1823; d. St. Paris, O., 
Nov. 4, 1851. Preceptors, Rev. J. Steiner and Geo. Schlosser. Lie and ord., Miami 
CI., 1849. Past., Union chg., i849-'5i. 

SAMUEL SUTHER, b. Switzer'and, May 18, 1722 ; d. Orangeburg, S. C, Sept. 
28, 1788. Came to America, 1739. Teacher in Philadelphia, 1749. Past. Mecklen- 
burg, N. C, 1 768-' 71 ; Guilford and Orange cos., N. C, i77i-'82 Mecklenburg (2nd 
time) 1782-86; Orangeburg District, S. C, i786-'88. 

PETER SWEIGERT, b. Franklin co., Pa., Mar. 23, 1815 ; d. Millersville, Pa., 
Oct. 22,1846. Theol. Sem., Mercersburg, 1845; Lie and ord., Lebanon CI., 1845. 
Past., Millersville, Lancaster co., Pa., i845-'46. 

JOHN H. SYKES, b. Barnsley, Yorkshire, England, Nov. 5, 1834 ; d. Greene; ties, 



414 



NECROLOGY. 



Pa., Nov. 10, 1880. Came to America, 1856. Stud. Allentown Sem. Lie, East Pa. 
CI., 1863; ord., 1864. Past., South Easton, Pa., 1864-66; Somerset, i866-'67; 
Martinsburg, i868-'73 ; Woodcock Valley, ?%T$-'77; Greencastle, i877~'8o. Princi- 
pal of Easton, Pa., High-School, 1863. Teacher in "Westmoreland College" and 
"Juniata Collegiate Institute." 

J. R. TALLENTIRE. Received from Methodist Ch. Member of Sandusky CI., 
Syn. of O., i846-'49. 

CONRAD TEMPELMAN, b. Ger., ab., 1687; d. near Lebanon, Pa., ab., 1761. 
Preached as a layman, Ordained by direction of the Synod of North 

Holland, 1751. Pastor of churches in Lancaster and Lebanon cos., until ab., 1760. 
During the latter years of his ministry he was blind. 

— THEUS (Dez'ss.) A native of Switzerland. Ord., 1739, by Presb. Synod. Pastor 
of churches on the Congaree, S. C, i739-'75, and perhaps longer. 

JOSEPH B. THOMPSON, b. Montgomery co., Pa., Aug. 9, 1820; d. Canaan, 
O., Oct 16, 1882. Stud.. Mercersburg, Pa. Lie. and ord., 1848. Past. Mansfield, O., 
i848-'52 ; Tarlton, Delaware, Tremont, Sidney, Dayton ; Red Bank, Clarion co., Pa., 
i877~'82 ; Canaan, O., 1882. Supt. Butler Orphans' Home, ab., i&jo-'yj. 

FREDERICK. TOBERBILLER. A native of Switzerland. Settled at 
Purrysburg, S. C, ab., 1737, and labored in South Carolina and Georgia, i737~'38 — 
perhaps longer. 

DANIEL S. TOBIAS, b. Berks co., Pa., Mar. 23, 1804; d. Rebersburg, Pa., Oct. 
29, 1864. Preceptor, Rev. C. G. Herman. Lie. and ord., 1829. Past. Bloomsburg, 
Pa., i829-'5i : Rebersburg, i8si-'64. 

PETER HENRY TORSCHIUS— See Dorstius. 

EDWIN TOWN. Lie, CI. of Phila., 1837. Entered Lutheran church. Received 
back by CI. of Phila., and dismissed to CI. of Md. Ord., 1844. Dismissed to Presb. 
Ch. 

GEORGE F. TROEGER. Lie. and ord., Syn. U. S., 1822. Past. Chestnut 

Hill chg., Northampton co., Pa., i822-'25. 
GEORGE TROLDENIER, b. Anhalt Cothen, Ger., 1754; d. Baltimore, Md., 

Dec. 12, 1800. Univ. of Halle. Sent to America, 1786, by Synods of Holland. Past. 

York, Pa., 1787-92 ; Gettysburg, 1790-91, (supply) ; Baltimore, 1st ch., 1791-1800. 

TWIFOOT. A candidate for the ministry in the Episcopal Church who was 

ordained by Coetus, in 1779, at the request of his congregations. 

PETER TENDICK, b. Veldenz, Prussia, May 26, 1826; d. Attica, Seneca co., 
O., Apr. 1, 1883. Came to America, ab., 1851. Grad. Heidelberg Col., 1857. Lie. 
and ord., Tiffin CI., 1858. Past. Seneca co., O., i8s8-'64. Subsequently disabled. 

JOHN J. UNGERER. Theol. Sem., Carlisle, 1826. Lie. and ord., Syn. U. S., 
1827. Past., Northumberland and Columbia co., Pa ; Lycoming co. Agent for 
S. S. Union Missionary, Washington, D. C, 1833. 

FREDERICK WILLIAM VANDERSLOOT {Van der Sloot,) b. Germany 
— ; d. Northampton co., Pa., 1803. Co-rector at Dessau. Came to America. Past., 
Montgomery co., Pa.; Dryland chg., Northampton co., 1802. 

FREDERICK WILLIAM VANDERSLOOT (2d.,) b. Dessau. Ger., Nov. 
IX > 1773 ; d. York co., Pa., Dec. 14, 1831. Studied in Europe. Came to America, 
1801. Lie. and ord., Syn. U. S., 1802. Past., Dryland ch., i8o2-'ii ; Germantown, 
Pa., 1811-13; Goshenhoppen, i8i3-'i9; Salem ch., Fhilada., i8i9-'24; Rockingham 
co., Va., i824-*27; Paradise chg., York co., i827~'3i. 



NECROLOGY. 



415 



FREDERICK W1LLAM VAJfDERSLOOT (3d.,) son of F. W. (ad.,) b. 
Northampton co., Pa., Dec. 8,1803; d. York, Pa., Sept. 11, 1878. Stud. Penna 
Col., Phila.; Theol. Sem., Carlisle, 1823. Lie. and ord., " Free Synod," 1830. Past., 
York co., Pa., 1830-' 78. 

J. SAMUEL VA1VDERSLOOT, b. Dillsburg, York co., Pa., Oct. 20, 1834; d. 
Philada., Pa., Dec. 6, 1882. Read law and admitted to the bar. Lie. by M. E. Ch., 
1874. Received and ord., Phila. CI., 1877. Past. St. John's Miss., West Phila., 
i877-'8i ; Grace Miss., Phila., i88i-'82. Author of several popular religious works. 

HAMILTON VAN DYKE, b. 1807; d. Battzville, N. Y., 1836- Grad. Hamil- 
ton Col., 1826 ; Theol. Sem., York, Pa., 1828. Lie. and ord ; , Syn., U. S., 1832. 
Past., Chambersburg, Pa., 1832. Entered Ref. (D.) Ch. Battzville, N. Y., 1833- 
'36. 

JACOB VAN LINGE, b. — ; d. St. Catharine, Canada, 1845. Ord., 1841. Past., 
Delaware, O., i842- - 44; Buffalo, N. Y., 1844. St. Catharine, Ca., 1845. 

LUDWIG FERDINAND VOCK. Came to America, Dec. 1749. Pastor in 
Lancaster, Pa., 1750. 

HENRY ERNEST FRED. VOIGT, b. Leidenhausen, Lippe Detmold, Ger., 
Nov. 2, 1785; d. Mount Pleasant, Pa., Jan. 14, 1875. Univ. of Jena. Ass't Past, at 
Bega ; Past, at Augustdorf. Came to America, ab., 1824. Past., Northampton co., 
Pa.; Eastern Ohio, i82o-'32 ; Somerset co., Pa.; Westmoreland co., Pa., 1833 — ab., 
72. 

CASPAR WACK, b. Phila., Aug. 15, 1752 ; d. Trappe, Pa., July 19, 1839. Pre- 
ceptor, Dr. C. D. Weyberg. Lie., Coetus Pa., 1770; ord., '1772. Past. Tohickon, 
etc., i77i-'82 ; German Valley etc., N. J., 1782-1809 ; Germantown and Whitemarsh, 
i8o9~'2i ; Whitemarsh, i82i-'23. 

JOHN JACOB WACK, bro. of the preceding, b. — ; d. Fort Plain, N. Y., ab., 
1851. Preceptor, Rev. Casper Wack. Ord., Syn. U. S., 1795. Past. Amwell, etc., 
N. J./1795-1805 ; Mohawk Valley, N. J., i8o5-'si. Chaplain in American army, 1812. 
Independent after 1816. 

GEORGE WACK, eldest son of Rev. Casper Wack, b. Bucks co., Pa., Mar. 1, 
1776 ; d. near Centre Square, Montgomery co., Feb. 17, 1856. Lie, Syn. U. S., 1801. 
Past. Boehm's Ch., Wentz's, Hilltown, etc., Pa., i8o2-'46. Subsequently without 
charge. 

CHARLES P. WACK, grandson of Rev. Casper Wack, b. — ; d. 1866. Theol. 
Sem., New Brunswick, N. J., 1829. Lie. and ord, " Free Synod," 1830. Past. Race 
st. ch., Phila., 1830-31. Entered Ref. (Dutch) ch., 1831. Past. Carolina ch., N. J., 
1831 ; Bellona, 1831-35 ; Lebanon, 1835-40 ; Trenton, 1st, 1841-45. Returned to 
German Ref. Ch.,1845 ; w. c, 1845-66. Resided in Easton, Pa. 

DANIEL WAGNER, b. Eibelshausen, Nassau, Ger., Jan. n, 1750; d. York, Pa., 
Dec. 17, 1810. Came to America with his parents, 1752. Preceptors, Drs. Gross and 
Hendel. Lie, Coetus Pa., 1771 ; ord., 1772. Past., Kreutz's Creek, York co., 1771- 
'74; York, Pa., 1774-86 ; Tulpehocken, etc., 1786-93 ; York, Pa., (2d time,) 1793- 
1802; Frederick, Md., i8o2-'io. 

HENRY WAGNER, b. Berks co., Pa., April 3, 1802 ; d. Lebanon, Pa., May 25, 
1869. Theol. Sem., Carlisle, 1828. Lie. and ord., Syn. U. S., 1828. Past., 
Milton, Paradise, Turbutville, etc., Pa., 1828-35; Lebanon, etc., 1835 -'51 ; McCon- 
nellsburg, i8si-*53'; Mercersburg, i853-'s6 ; Orwigsburg, etc., i8s6-'65. 

FREDERICK WAHL, b. Wurtemberg, Ger., Mar. 21, 1821 ; d. Hallsville, O., 
1881. Came to America, 1832. Minister of Evangelical Association, i84i-'45. 



416 



NECROLOGY. 



Entered Ref. Ch., 1845. Past, of charges in Ohio, Western Penna., Indiana, and 
Iowa, 1845-78. Dis. to Presb. Ch., 1878. 

FREDERICK H. WAHLERS, b. Hanover, Ger., Sept. 10,1844; d. Crothers- 
ville, Ind., Mar. 18, 1868. Lie. and ord., Ind. CI., 1867. Past. Crothersville, Ind., 
1867-68. 

JOHN WALDSCHMIDT, b. Nassau, Ger., Aug. 6, 1724; d. Lancaster co., Pa., 
Sept. 14, 1786. Ord. in Holland. Came to America with Schlatter, 1752. Past., 
White Oak, etc., Lancaster co., i752-'86. Sup. Tulpehocken and Heidelberg, Berks 
co., 1756-58. 

FREDERICK WALK, b. Franklin co., Pa., 181 1 ; d. Phila., Pa., Oct. 24, 1880. 

Lie. and ord., Phila. CI., 1874, Miss, to Germans in New Jersey. 

GEORGE WALLAUER. Came to America, 1771. Past., Baltimore, Md., 

1772-1776. Returned to Europe. Uncle of Rev. J. W. Dechant. 

JACOB WEAVER, b. Middletown, Md., Jan. 28, 1810; d. Sidney, O., Dec. 28, 
1882. Lie. and ord., Lancaster cl., Syn. of O., 1847. Past., Jerusalem ch., O., Port 
Jefferson, St. Paris, North Clayton, Sidney, etc. 

WILLIAM C. WEBB, b. August 12, 1811; d. Cavetown, Md., Dec. 26, 1848. 

Lie, Md. CL, 1839. 

JESSE STROUD WEBER, b.— ab. 1832 • d. Absecom, N. J., July 27, i860. Lie, 
Phila. Cl., i860. 

JOHN WILLIAM WEBER, b., Witgenstein, Ger., March 5, 1735; d. West- 
moreland co., Pa., July, 1816. Lie, Ccetus, Pa., 1771 ; ord. 1772. Past., North- 
ampton co. (now Monroe co.), Pa., i77i-'82; Pittsburgh, Mt. Pleasant, Greensburg, 
etc., 1783-1816. First regular minister at Pittsburgh, Pa. 

JOHN H. WEIKEL. Past., Boehm's ch., etc., Montgomery co., Pa., i776-'8i. 

See page 239. 

CHRISTIAN WEILER, b. Baden, Ger., Jan. 28, 1804 ; d. Gabon, O./Jan. 3, 
1875. Preceptor, Dr. H. Bibighaus. Lie. and ord., Free Synod, 1836. Past., Or- 
wigsburg, Pa., 1836; Reamstown, 1837-49; Crawford co., O., 1849-60. 

HENRY WEIDER {Weidner), b. Switzerland; d. near Baltimore, Md., 1811. 
Class-leader in Second Ref. ch., Baltimore, 1774. Licensed by "United Ministers," 
1776. Pastor of Bermudian ch., Adams co., 1790. 

JACOB WEYMER [Weimer), b. Ger. ; d. Hagerstown, Md., 1790. Past., 

Berks and Lehigh cos., Pa., 1770-71 ; Hagerstown, etc., Md., 1771-90. Organized 
churches at Chambersburg, Greencastle, and Grindstone Hill, Pa. 

WILLIAM WEINEL, b. near Gelbhausen, Ger., Jan. 27, 1781 ; d. Leechburg, 
Pa., Jan. 28, 1865. Came to America, 1799. Preceptors, Drs. C. L. and J. C. Becker. 
Lie, Syn. U. S., 1815; ord. 1819. Past., Westmoreland and Armstrong cos.. 
1815-54. 

DANIEL WEISER, D. D., b. Selinsgrove, Pa., Jan. 13, 1799; d. East Green 
ville, Pa., Dec. 2, 1875. Preceptors, Rev. J. R. Reily and Yost H. Fries. Lie, Syn 
U. S., 1823; ord., 1824. Past., Selinsgrove, etc., i823-*33; New Goshenhoppen and 
Great Swamp, i833~'63. Translated and published Mead's "Almost a Christian," 
1830. 

GEORGE MICHAEL WEIS {Weiss— lVeitzius),b. Stebbeck, Palatinate, Ger., 
ab. 1700; d. New Goshenhoppen, Pa., ab. 1763. Lie and ord., Heidelberg, Ger., 
1725. Came to America, 1727. Past., Phila. and Skippack, i^-j-'-zg. Mission to 
Europe, 1729. Returned to America, 1731. Labored in New York (Burnetsfield, 



NECROLOGY. 



417 



Rhinebeck, etc.), i73i-*46; New and Old Goshenhoppen, and Great Swamp, Pa., 
i74(5-'63. Published several pamphlets. Earliest Reformed minister in Philada. 

GEORGE WEI<*Z, b. Northumberland, Pa., June 21, 1793; d. Lancaster, O., 
Mar. 10, 1859. Rev. I. Gerhart and Dr S. Helffenstein. Lie, Syn. U. S., 1817 ; 
ord. 1819. Labored in Fairfield, Perry, Pickaway, and Ross counties, O , i8i7'56. 

CASPER DIETRICH WEYBERG, D. D., b. Switzerland, ; d. Phila., 

Sept. 26, 1790. Ord. in Europe. Came to America, ab. 1762. Past., Easton, Pa., 
1763. First ch., Philada., 1763-90. See page 213. 

SAMUEL WEYBERG (Whybark), son of the preceding, b. Phila., Sept. 19, 
1773; d. Whitewater, Mo., June 18, 1833. Preceptors, Dr. F. L. Herman and C. 
Wack. Lie. and Ord., Syn. U. S., 1793. Made extensive missionary journeys. 
Past., North Carolina, ab. 1795-1803 ; Cape Girardeau, Missouri, i8o3-'33. He is said 
to have preached the first Protestant sermon west of the Mississippi river, 1803. 

. DAVID H. WHITMORE, b. Augusta co., Va., April 24, 1843, d. near Martins- 
burg, W. Va., Mar. 3, 1883. Grad. Mercersburg col., 1872. Theol. Sem., Lancaster, 
Pa. Lie. and ord., Mercersburg cl., 1875. Past., Friends' Cove chg., Bedford co., 
Pa., 1875-81. 

ANDERSON J. WHITMORE , brother of the preceding, b. Augusta co., Va., 

June 20, 1846; d. January 16, 1883. Grad. Mercersburg col., 1875. Lie. and 

ord., Va. cl., 1876. Miss., Middlebrook, Va., 1876-79 ; Mint Spring, i879-'8i. 

HENRY WIEGAND, b. Helmarshausen, Hesse, Ger., April 6, 1810; d. White 
Pigeon, Mich., Oct. 20, 1872. Lie. and ord., Cl. of Zion, 1841. Past., Lycoming co., 
Pa., i84i-'57 ; Michigan, 1857-' 72. 

CHARLES J. WIESER, b. Ger. ; d. Abilene, Kansas, Feb. 22, 1877. 

Lie. and ord., Tiffin CL, Syn. of O., 1874. Miss. Wathena, Kan., i874~'75; Olney, 
111., i875-'76 ; Turkey Creek, Kan., 1876-jj. 

JACOB H. WIESTLING, b. near Harrisburg, Pa., 1793; d. Hanover, etc., Pa., 
1826. Lie, Syn., U. S , 1812 ; ord., 1822. Past. Hanover, etc., Pa., i8i2-'26. 

DIEDRICH WILLERS, D. D., b. Walle, near Bremen, Ger., Feb. 6, 1798; d. 
Varick, N. Y., May 13, 1883. Served as a soldier at the battle of Waterloo, 1815. 
Came to America, 1819. Preceptors, Rev. J. Geiger and J. C. Becker. Lie. and 
ord., Syn. U. S., 1821. Past. Bearytown, etc., Seneca co., N. Y. i82i-'82. 

HENRY WILLIARD, b. Burkittsville. Md., Apr. 8, 1810; d. Lancaster, O., Nov. 
29, 1875. Theol. Sem., York, Pa., 1837. Lie, CL of Md., 1837 ; ord., 1838. Miss. 
Plymouth, O., 1837. Past. Lancaster, O., i838-*44; Xenia chg., 1 844-' 50 ; Lancas- 
ter, etc. (supply); Shelby chg., 1854-57; Columbus, 1857-65 ; Circleville, 1865-69; 
Jerusalem and Mt. Zwingli, (supply) i869-*73 ; Galion, (Eng.,) i873-*75. 

BERNHARD P. WILLY, b. Graubiindem, Switz.— ; d. Woodstock, Va., May 
1810. Ord. in Europe. Sent to America by Synods of Holland 1784. Past. Read- 
ing, Pa., i735-'86; Woodstock, Va., etc. Independent, 1786-1810. 

JOHN C. WILMS, b. 1738; d. Lancaster co., Pa., Mar. 8, 1802. 

ELIJAH B. WILSON, b. Milton,. Pa., Aug. 18, 1818 ; d. Adams co., Pa., May 
17, 1868. Minister of "Evangelical Association." Lie, Zion CL, 1863; ord., Mer- 
cersburg CL, 1863. Past. Strasburg chg., i863-'64 ; Grindstone Hill, i864-'66 ; 
Orangeville, 1866-68. 

CHRISTIAN WEINBRENNER, b. Feb. 7, 1789 ; d. Woodbury, Pa., Feb. 12, 
1858. Ord., " Free Synod," 1834. Past. Bedford and Huntingdon cos. Independ- 
ent after 1846. 

JOHN WEINBRENNER, b. Frederick co., Md., Mar. 25, 1797; d. Harrisburg, 
27 



4iS 



NECROLOGY. 



Pa., Sept. 12, i860. Preceptor, Rev. Dr. S. Helffenstein. Lie. and ord., Syn. U.S., 

1820. Past. Harrisburg, Pa., etc., 1820 . Name erased 1828. Founder of " Church 

of God " or " Weinbrennerians." See page 278. 

JOHN HERMAN WIXKHAUS, b. Altena, Prussia, Nov. 26, 1758; d. Phila., 
Pa., Oct. 3, 1793. Stud. Univ. of Duisburg. Ord., 1780. Pastor at Berchum, 1780- 
'82. Came to America, 1784. Past. Worcester, Whitpain, and New Providence, 
i784-'8g. Supt. Lower Saucon, i784~'87 ; Race st., Phila., i7ao-'93. Died of yellow 
fever. 

THOMAS WINTERS, b. Frederick co., Md., Dec. 18, 1777; d. West Alexandria, 
O., Oct. 2, 1863. Lie. by Otterbein and others, and served as missionary in Ohio, 
i8o9~'i5. Lie, Syn. U. S., 1815 ; ord., 1819. Past, for 20 years at Germantown, O. 
Founded many churches, and prepared young men for the ministry. His field of 
labor at one time extended over seven counties. 

JOHN CONRAD WIRTZ {Wuertz),h. Zurich, Switz.; d. York, Pa., Sept. 21, 
1763. Preached irregularly at Egypt, Lehigh Co., Pa., 1742-44; Saucon and Spring- 
field, i746(?)-*49 ; Rockaway and Valley, N. J., i75o-'6i. Ord., Presbytery of New 
Brunswick, 1751 ; York, Pa., 1761-6^. • 

FREDERICK. WISE, b. Madisonburg, Centre co., Pa., Oct. n, 1818 ; d. South 
Bend, Armstrong co., June 30, 1876. Lie. and ord., Clarion CI., 1852. Past. South 
Bend chg., i852-'76. 

JOHN JACOB WISSLER, b. Dillenberg, Nassau,—; d. Egypt, Lehigh co., 
Pa., 1755. Came to America with Schlatter, 1752. Past. Egypt chg., i752-'s5. In 
1757 Coetus made a gift to his widow. 

JOHN GEORGE WITNER, b. — ; d. Dec. 25, 1779. Came to America before 
1769. Past. Bethany chg., Lancaster co., i766-'7o; Upper Milford and Saltzburg, 
Lehigh co., 17JI-79. 

WILLIAM WITZGALL, b. Voigtland, Saxony, 1820; d. Napoleon, O., June 
22, 1870. Lie, Tiffin CI., 1859 ; ord., i860. Past, of churches near Napoleon. 

BERNARD C. WOLFF. D. D., b. Martinsburg, W. Va., Dec. 11, 1794; d. 
Lancaster, Pa., Nov. 1, 1870. Theol. Sem., York, Pa.. Lie, Syn. U. S., 1832 ; 
ord., East Pa., CI., 1833. Past. Easton, Pa., i833-*44 ; Third ch., Baltimore, Md., 
i844-'54. Prof, of Didactic and Practical Theol., Mercersburg, i854~'64. 

DAVID W. WOLFF, b. near Carlisle, Pa., Nov. 29, 1829; d. Carlisle, Mar. 16, 
1876. Grad. F. & M. Col., 1854; Theol. Sem., Mercersburg, 1856. Lie. and ord., 
1856. Past. Danville, Pa., i856-'6i ; Schuylkill Haven, 1862; Mahanoy, 1865; 
Cooowago chg., Adams co., i866-'73 ; St. Petersburg chg., Clarion CI., i873~'76. 

JOHN G. WOLFF, b. Martinsburg, W. Va., April 24, 1811 ; d. Lancaster, Pa., 
Jan. 22, 1878. Theol. Sem., York, Pa. Lie, Syn. U. S., 1836; ord., 1838. Past. 
Martinsburg, Pa., 1831 ; Taneytown, Md., 1841 ; — Va., 1851 ; McConnelsville, Pa., 
1857; Alexandria; w. e, i86i-'78. 

ANDREW S. YOUNG, b. Bucks co., Pa., 1811 ; d. Allentown, Pa., Feb. 15, 1848. 
Grad. M. Col., 1838; Theol. Sem. Mercersburg. Lie, Goshenhoppen CI., and ord., 
Phila. CI., 1843. Past., Trappe, Pa., 1 843-' 44 ; Mount Bethel, 1846. Founded 
Allentown Female Seminary ab. 1847. 

DANIEL YOUNG, b. Goshen, N. Y., 1795 ; d. Augusta, Ga., Mar. 6, 1831. 
Grad. Union Col., 1819 ; Theol. Sem., Princeton, N. J. Lie, 1822; ord., Presby- 
tery of Hudson, 1823. Entered Ref. Ch., 1829. Asst. Prof, of Theol., York, Pa., 
i829-*3i. 

DANIEL ZACH ARIAS, D. D., b. Washingtoi co., Md., Jan. 14, 1805; d. 



NECROLOGY. 



419 



Frederick City, Md., Mar. 31, T873. Stud. Jefferson Col., Pa.; Theol. Sem., Car- 
lisle, 1826-28. Lie. and ord , Syn. U. S., 1828. Past., York co., Pa., i828-*3o; Har- 
risburg, i830-'35 ; Frederick City, Md.-, i835-*73. 

AMOS F. ZARTMAN, b. Glenford, O., May 13, 1846; d. Tiffin, O., Apr. 29, 1875. 
Grad. Heidelberg Col., 1871 ; Theol. Sem., Tiffin, 1872. Lie. and ord., Syn. of O., 
1872. Past., Wooster, O., i872-'74. 

JOHN NICHOLAS ZEISER, b. Europe ; d. Luzerne co., Pa., 1840. Lie, 

Syn. U. S., 1821 ; ord. 1821. Past., Hanover, Conyngham, etc., Luzerne co., Pa., 
1 821-' 40. 

PHILIP ZEISER,, son of the preceding, b. Schalbach, Ger., July 19, 1802; d. New- 
Hamburg, Pa., Jan. 25, 1875. Came to America with his parents, 1819. Lie. and 
ord., " Free Synod," 1824. Past., Mercer and Crawford cos., Pa., i825-'48. Subse- 
quently physically disabled. 

DANIEL. ZELLER, b. Tulpehocken, Berks co., Pa., May 27, 1792 , d. Allentown, 
Pa., April 12,1868. Lie, Syn. U. S., 1815 ; ord. 1818. Past., Saucon chg., Lehigh 
co., Pa., 1815-57. ■ 

JONATHAN ZEL.L.ER, nephew of the preceding, b. near Lewisburg, Pa, 
Jan. 10, 1806 ; d. Lock Haven, Pa., Aug. 3, 1877. Stud. Dickinson Co. ; Theol. Sem., 
York, Pa. Lie. and ord., Syn. U. S., 1830. Past., Huntington and Bedford cos., 
1830-39. Subsequently physically disabled. 

HENRY K. ZERBE, b. Berks co., Pa., July 21, 1813 ; d. Basil, July 28, 1846, 
Lie. and ord., 1845. Past., Basil chg., Fairfield co., O. i845~'46. 

DANIEL. ZIEGLER, D. D., b. Reading, Pa., July 11, 1804; d. York, Pa., May 
23, 1876. Theol. Sem., York, Pa. Lie. and ord., Syn. U. S., 1830. Kreutz Creek, 
etc., York co. ; First church (German), York, Pa. 

WILLIAM H. ZIMMERMAN, b. Frederick co., Md., Sept. 1, 1817 ; d. Freder- 
ick, Md., Nov. 22, 1873. Preceptor, Rev. Dr. D. Zacharias. Lie., Maryland CI., 
1839; ord. 1840. Past., Clearspring ch., i840-'43. Subsequently physically disabled. 

HENRY K. ZINK, b. Hamburg, Ger., June 15, 1817 ; d. Philipsburg, O., May 2, 
1882. Came to America, 1848. Lie. and Ord., St. John's CI., 1861. Past., Warren, 
O., i86i-'64; New Bedford chg., i864-'6s ; Phillipsburg chg., i865~'82. He was blind 
for many years, but faithfully attended to his pastoral duties. 

JOHN JOACHIM ZUBIiY, D. D. {Zubley, Zubli, and Zublin), b. St. Gall, 
Switz., Aug. 24, 1724 ; d. Savannah, Ga., July 23, 1781. See page 235. 

JOHN ZUFALL. Past. Tulpehocken chg., Pa.. 1765-69. 

JOHN ZUILCH, b. Cassel, Ger., Apr. 3, 1796; d. Steinsville, Lehigh co., Pa., Feb. 
2, 1875. Came to America with his parents, 1800. Preceptor, Dr. S. Helffenstein. 
Lie, Syn. U. S., 1816 ; ord., 1819. Past. Lehigh, Berks, Schuylkill, and Carbon, 
cos., (Jacob's, Ringold, Tamaqua, McKeansburg, etc.,) i8i6-'75. 

GERHARD HENRY ZUMPE, b. Tecklenburg, Ger., Jan. 12, 1803; d. Terre 
Haute, Ind., Aug. 7, 1883. Ed. Berlin Miss. School, for missionary work. Came to 
America, 1832. Ord. ab., 1834. Past. Wayne co., Ind., Clay co., Evansville, 
Poland, Clay co., Terre Haute. 

CHARL.ES ZWISLER, b. Baltimore, Md., Nov. 30, 1803; d. Canfield, O., Sept. 
19, 1874. Preceptor, Dr. C. L. Becker. Lie. and ord., Syn. U. S., 1825. Past. 
Washington, Fayette, and Westmoreland cos., Pa., i825-*33 ; Wooster chg., O., 
i833-'42; Findlay, i842-'43 ; Summit co., i843-'48 ; New Lisbon, i848-'49 ; Canfield, 
i849~'53; Congress chg., Wayne co.; Summit co., (2d time,) i857-'s8 ; Canfield (2d 
time,) 1858-74. 



MEETINGS OF SYNODS 



COETUS OF PENNSYLVANIA. 1 



Place. 



Philadelphia . 



Lancaster. . . 
Philadelphia . 



Philadelphia . . 
Lancaster. . . . 
Philadelphia . . 
Lancaster. . . . 
Philadelphia . . 
Goshenhoppen . 
Falkener Swamp 
Lancaster. . . . 
Philadelphia . . 
Lancaster (?). . 
Philadelphia . . 



Germantown. 
Philadelphia . 
Reading . . . 



Presidents. 



(Prelim. Meeting ) 
M. Schlatter. 
J. Philip Boehm. 
J. B. Rieger. 
G. M. Weiss. 
T. P. Leydich. 



G. M. Weiss. 

W. Otterbein. 
J. C. Steiner. 
J. Waldschmidt. 
J. Philip Leydich. 
J. G. Alsentz. 
Jonathan Du Bois, 
C. M. Stapel. 
J. G. Alsentz. 



Nicholas Pomp. 
n 

F. L. Henop. 



IS 



1772 

!773 
J 774 
x 775 
1776 
1777 
1778 
1779 
1780 

H781 
1782 

1783 
1784 

1785 
1786 
1787 
1788 
1789 
1790 
1 791 
1792 



1755 
1760 

1763 



Place. 



Lancaster 

Lancaster 

Philadelphia . . . 

Lebanon 

Lancaster. . . . . 

Reading 

No Meeting. 

Lancaster 

No Meeting. 
Philadelphia . . . 

Reading 

Philadelphia . . . 
Lancaster. 

Reading 

Philadelphia . . . 
Lancaster 

Philadelphia . . . 
Falkener Swamp . 

Lancaster 

Philadelphia . . . 

Special Meetings. 

Lancaster (?) 
Germantown (?) . . 
Philadelphia (?) . 



Presidents. 



John T. Faber. 

C. L. Boehm. 
A. Blumer. 
F. Dalliker. 

J. C. Gobrecht. 
J. H. Helfrich. 

W. Hendel. 

A. Helffenstein. 
CD. Weyberg. 
Nicholas Pomp. 

A. Blumer. 
J. H. Helfrich. 
F. Dalliker. 

W. Hendel. 
F. Dalliker. 
W. Hendel. 

D. Wagner. 



J. G. Alsentz. 
C. M. Stapel. 



1 The minutes of the years in which the place of meeting is not indicated are believed 
to be no longer in existence. 



SYNOD OF THE UNITED STATES. 



1793 
1794 
1795 
1796 
1797 
1798 
1799 
1800 
1 801 
1802 
1803 
1804 
1805 
1806 



Place. 



Lancaster, Pa . . 
Reading, Pa . . . 
Falkener Sw'd, Pa. 
Philadelphia," Pa . 

York, Pa 

Lancaster, *Pa . . 
Reading, Pa . . 

York, Pa 

Easton, Pa. . . . 
Philadelphia, Pa . 
Lebanon, Pa . . . 
Reading, Pa . . . 
Lancaster, Pa . . 
Baltimore, Md . . 



Presidents. 



J. H. Winckhaus. 
Casper Wack. 
J. G. Troldenier. 
Fred. L. Herman. 
Wm. Hendel, Jr. 
J. H. Helfrich. 
Daniel Wagner. 
P. R Pauli. 
J. W. Runkel. 
W. Hendel, Jr. 
J. H. Helfrich. 
J. Rahauser. 
C. L. Becker. 
J. H. Hoffmeier. 



1807 
1808 
1809 
1810 
1811 
1812 
1813 
1814 
1815 
1816 
1817 
1818 
1819 
1820 



Place. 



New Holland, Pa. 
Germantown, Pa . 
Hagerstown, Pa . 
Harrisburg, Pa. . 
Reading, Pa . . . 
Philadelphia, Pa . 
Frederick, Md . . 
Womelsdorf, Pa . 
Easton, Pa. . . . 
New Holland, Pa. 

York, Pa 

Carlisle, Pa. . . . 
Lancaster, Pa. . . 
Hagerstown, Md. 



Preside?tts. 



L. Hinsch. 
J. T. Faber, Jr. 
G. Geistweit. 
S. Helffenstein. 
F. L. Herman 
P. R. Pauli. 
C. L. Becker. 
W. Hendel, Jr. 
Thomas Pomp. 
Caspar Wack. 
W. Hendel, Jr. 
J. H. Hoffmeier. 
Lewis Mayer. 
S. Helffenstein. 



(420) 



MEETINGS OF SYNODS. 42 1 

SYNOD OF THE UNITED STATES {Continued). 



1821 
1822 
1823 
1824 
1825 
1826 
1827 
1828 
1829 
1830 
1831 
1832 

1833 
1834 
1835 
1836 
1837 
1838 
1839 
1840 
1841 
1842 

1843 
1844 

1845 
1846 

1847 
1848 
1849 
1850 
1851 
1852 
1853 
1854 
1855 
1856 



Place. 



Reading, Pa . . . 
Harrisburg, Pa. . 
Baltimore, Md . . 
Bedford, Pa . . 
Philadelphia, Pa . 
Frederick, Md . . 

York, Pa 

MifHinburg, Pa. . 
Lebanon, Pa. . . 
Hagerstown, Md. 
Harrisburg, Pa. . 
Frederick, Md . . 
Easton, Pa. . . . 
Pittsburg, Pa. . . 
Chambersburg, Pa. 
Baltimore, Md . . 
Sunbury, Pa . . . 
Lancaster, Pa. . . 
Philadelphia, Pa . 
Greencastle, Pa. . 
Reading, Pa . . . 
Lewisburg, Pa . . 
Winchester, Va. . 
Allentown, Pa . . 
York, Pa ... . 
Carlisle, Pa. . . . 
Lancaster, Pa. . . 
Hagerstown, Md . 
Norristown, Pa. . 
Martinsburg, Va . 
Lancaster, Pa. . . 
Baltimore, Md . . 
Philadelphia, Pa . 
Lewisburg, Pa . . 
Chambersburg, Ph. 
Reading, Pa . . 



Presidents. 



L. L. Hinsch. 
F.W.VanderSloot, 
Thomas Pomp. 
Wm. Hendel. 

A. Helffenstein, Sr 
Fred. Rahauser. 
S. Helffenstein. 
T. L. Hoffeditz. 
Geo. Wack. 
James R. Reily. 
H. B. Schaffner. 
J. W. Dechant. 
"D. Willers. 

S. Gutelius. 
D. Zacharias. 
T. L. Hoffeditz. 
D. Willers. 
M. Bruner. 

B. S. Schneck. 
B. C. Wolff. 

T. L. Hoffeditz. 
John Cares. 
J. F. Berg. 
H. Bibighaus. 
B. S. Schneck. 
J. Casper Bucher. 
S. Gutelius. 
Elias Heiner. 
John Rebaugh. 
A. Helffenstein, Jr. 
M. Kieffer. 
J. F. Mesick. 
D. G. Bragonier. 
Robert Douglass. 
Henry Harbaugh. 
S. Helffenstein. 



Place. 



1857 Allentown, Pa . . 

1858 Frederick, Md . . 

1859 Harrisburg, Pa. . 

1860 Lebanon, Pa . . . 

1861 Easton, Pa. . . . 

1862 Chambersburg, Pa. 

1863 Carlisle, Pa. . . . 

1864 Lancaster, Pa . . 

1865 Lewisburg, Pa . . 

1866 York, Pa ... . 

1867 Baltimore, Md . . 

1868 Hagerstown, Md . 

1869 Danville, Pa . . . 

1870 Mechanicsb'rg,Pa. 

1871 Pottstown, Pa . . 

1872 Martinsburg, W.Va 

1873 Bloomsburg, Pa . 

1874 Bethlehem, Pa . . 

1875 Lancaster, Pa . . 

1876 Reading, Pa . . . 
1877) Allentown, Pa . . 

1878 Easton, Pa. . . . 

1879 Lebanon, Pa . . . 

1880 Meyerstown, Pa . 

1881 Danville, Pa . . . 

1882 Bellefonte, Pa . . 

1883 Reading, Pa . . . 

1884 Pottstown, Pa . . 



1843 
1850 
1866 
1868 
1873 



Special Meetings. 

Lewisburg, Pa . . 
Harrisburg, Pa. . 
Philadelphia, Pa . 
Harrisburg, Pa. , 
Lancaster, Pa . . 



Presidentt. 



D. Gans. 

J.H.A.Bomberger. 
P. Schaff. 
J. W. Nevin. 

H. Harbaugh. 

E. V. Gerhart. 
C. F. McCauley. 

B. Bausman. 
S. R. Fisher. 
John S. Foulk. 
S. N. Callender. 
Thomas G. Apple. 
J. W. Nevin. 

A. H. Kremer. 
J. O. Miller. 
M. A. Smith. 

C. H. Leinbach. 
N. S. Strassburger. 

I. E. Graeff. 
John Beck. 
G.W.Aughinbaugh 
J.H.A.Bomberger. 
C. Z. Weiser. 

A. S. Leinbach. 
J. W. Steinmetz. 
Geo. H. Johnston. 
Thomas C. Porter. 
Isaac K. Loos. 



John Cares. 
John Rebaugh. 
S. R. Fisher. 
S. N. Callender. 
M. A. Smith. 



SYNOD OF PENNSYLVANIA AND ADJACENT STATES. 



("Free Synod.") 



Time. 


Place. 


Presidents. 


v 


Place. 


Presidents. 


1822 


Maxatawny . . . 


(Prelim. Meeting.) 


1830 


Philadelphia . . . 


F. L. Herman. 


1822 


Kutztown .... 


F. L. Herman. 


183I 


Reamstown . . . 


tc 


1823 


if 




1832 


Mechanicsburg . . 


t ( 


1824 


Colebrookdale . . 




1833 


Schaefferstown . . 


H. Bibighaus. 


1825 


Philadelphia . . . 




'834 


Allentown .... 


J. S^ Dubbs. 


1826 


Reamstown . . . 




1835 


Orwigsburg . . . 


C. T}. Herman. 


1827 


Tulpehocken . . . 




1836 


Philadelphia . . . 


T. H. Leinbach. 


1828 


Kutztown .... 




1837 


Pottstown .... 


t< 


1829 


Middletown . . . 









422 



MEETINGS OF SYNODS. 
SYNOD OF OHIO. 



3 



1824 
1825 
1826 
1827 
1828 
1829 
1830 
1831 
1832 

1833 
1834 
1835 
1836 
1837 
1838 

1839 
1840 
1841 
1842 
1842 

1843 
1844 

1845 
1846 
1847 
1848 
1849 
1850 
1851 
1852 
1853 
1854 
1855 
1856 



Place. 



N.Philadelphia, O 
Germantown, O. . 
Lancaster, O . . . 
Germantown, O. . 
Canton, O . . 
Adelphi, O. . 
Miamisburg, O 
Uniontown, O 
New Lancaster, 
Xenia, O . . 
Canton, O . . 
Tarlton, O . . 
Xenia, O. . . 
Osnaburgh, O. 
Wooster, 0. . 
Lancaster, O . 
District Synods 



O, 



Canton, O . 
Wooster, O. 
Greensburg, 
Xenia, O. 
Columbus, O 
Carrollton, O 
Cincinnati, O 
Tiffin, O . . 
Navarre, O. 
Miamisburg. 
Wooster, 0. 
Neria, Mich 
Greensburg, 
Xenia, O. . 
Tiffin, O . . 



Pa 



Pa. 



Presidents . 



J.P.Mahn'nschm't 

Thomas Winters. 

George Weisz. 
ti 

Thomas Winters. 
George Weisz. 
H. Dieffenbach. 
J. W. Hamm. 
Thomas Winters. 
George Weisz. 
D. Winters. 

John Pence. 
L. L. Hinsch. 
George Weisz. 
Thomas Winters. 



D. Winters. 
George Weisz. 
D. Kemmerer. 
S. B. Leiter. 
William Conrad. 
Samuel Miller. 
A. P. Freeze. 

D. Winters. 

E. V. Gerhart. 

Geo. W. Williard 
I David Winters. 
George Long. 

!N. P. Hacke. 
W. K. Zieber. 
L. D. Leberman. 



3 



1857 
1358 

1859 
i860 

1861 
1862 
1863 
1864 
1865 
1866 

1867 
1868 

1869 
1870 

1871 
1872 

1873 
1874 
1875 
1876 
1877 
1878 
1879 
1880 
1881 
1882 
1883 
1884 



1850 
1850 

1854 
1869 



Place. 




Carrollton, O. 
Fort Wayne. O 
Fairfield, O. 
Akron, O. . 
Delaware, O 
Dayton, O . 
Tiffin, O. . 
Canton, O . 
Miamisburg, 
Gabon, O. . 
Fairfield, O. 
Shelby, O . 
Delaware, O 
Tiffin, O . . 
Fairfield, O. 
Canton, O . 
Shelbyville, Ills. . 
Wooster, O. . . . 
Miamisburg, O . . 
Canal Winchester. 
Orrville, O. . . . 

Xenia, 

Goshen, Ind . . . 
Columbiana, O. . 
Miamisburg, O . . 

Akron, O 

W. Alexandria, O. 
Delaware, O . . . 

Special Meetings. 

Tarlton, O. . . . 

Tiffin, O 

Delaware, O. . . 
Dayton, O. . . . 



Presidents. 



M. Kieffer. 
H. Rust. 
J. Heller. 
J. H. Good. 
D. Winters. 

G. B. Russell. 

H. Rust. 
J. Vogt. 
J. Riale. 

J. H. Derr. 
S. B. Leiter. 

I. H. Reiter. 
S. Mease. 
Reuben Good. 
P. C. Prugh. 
H. Williard. 
N. H. Loose. 
David Winters. 
H. M. Herman. 
L. H. Kefauver. 
S. C. Goss. 
John M. Kendig. 
John J. Leberman. 
Samuel B. Yockey. 
Michael Loucks. 
John Vogt. 
William A. Hale. 
Austin Henry. 



H. ShauW, pro iem. 
E. V. Gerhart. 
N. P. Hacke. 
S. Mease. 



GERMAN (INDEPENDENT) SYNOD OF OHIO. 



Time. 


Place. 


Presidents. 


Time. 


Place. 


Presidents. 


1846 

1847 
1848 
1849 


New Lisbon, 0. . 
Mansfield, O . . . 
Lancaster, N. Y . 
Waynesburg, O. . 


S. K. Denius. 
J. W. Hamm. 
J. Althaus. 
J. W. Hamm. 


1850 
1851 
1852 


North Jackson, O. 
Marion, . . . . 
Delaware, . . . 


P. Herbruck. 
S. K. Denius. 



SYNOD OF THE NORTHWEST. 



Place. 



Fort Wayfte, Ind . 

Indianapolis, Ind. 
Ho wardGro ve , Wis 
Chicago, 111 . . . 
Cleveland, O. . . 
Galion, O . . . . 
Indianapolis, Ind . 
Louisville, Ky . . 
Sandusky, O . . . 
Terre Haute, Ind. 
Sheboygan, Wis . 



Presidents. 



Max Stern. 



P. Greding. 
J. H. Klein. 

H. A Muehlmeier. 
J. F. H. Dieckman 
H. A. Muehlmeier. 
John H. Klein. 
Peter Joerris. 



1878 
1879 
1880 
1881 
1882 
1883 
1884 



1869 



Place. 



Fort Wayne, Ind 
Galion, O . . . 
Cleveland, O . . 
Chicago, 111 . . , 
Louisville, Ky . , 
Milwaukee, Wis , 
Fort Wayne, Ind 

Special Meeting, 

Crestline, O. . . 



Presidents. 



H. J. Ruetenik. 
John G. Zahner. 
Charles T. Martin. 
H. A. Muehlmeier. 
Charles Schaaf. 
J. F. H. Dieckman 
M. G. I. Stern. 



Max Stern. 



MEETINGS OF SYNODS. 423 



PITTSBURG SYNOD. 



1 

I Time. 


Place. 


Presidents . 


Time. 


Place. 


Presidents. 


1870 

1870 
1871 
1872 

1873 
1874 

187S 
r876 


rl CIS Durg, x a. yrre- 
liminary.) . . . 
Buffalo, N. Y. . . 
Greensburg, Pa . 
Greenville, Pa . . 
Titusville, Pa . . 
Berlin, Pa ... . 
Kittanning, Pa . . 
Irwin, Pa ... . 


F. K. Levan. 
D. Willers. 
J. G. Shoemaker. 
William Rupp. 
John I. Swander. 
Thos. J. Barkley. 
C.R.Dieffenbacher 
J. W. Love. 


1877 
1878 
1879 
1880 
1881 
1882 
1883 
1884 


Meadville, Pa . . 
St. Petersburg, Pa. 
Pittsburg, Pa . . 
Centreville, Pa . . 
Greensburg, Pa . 
Red Bank, Pa . . 
Kittanning, Pa . 
Ml. Pleasant, Pa . 


J . rl. Apple. 
J. M. Titzel. 
Albert E. Truxal. 
D . S . Dieffenbacher 
John McConnell. 
Frederick Pilgram. 
David B. Lady. 
C. U. Hcilman. 


r 




SYNOD OF THE POTOMAC. 




Time. 


Place. 


• 

Presidents. 


! 

1 **r 

Si 
!* 


Place. 


Presidents . 


1873 

1873 
1874 

187S 
1876 
1877 


Frederick, Md. 

(Preliminary.) . 
Chambersburg,Pa. 
Hanover, Pa . . . 
Winchester, Va . 
York, Pa ... . 
Baltimore, Md . . 


J. O. Miller. 
E. R. Eschbach. 
S. N. Callender. 
P. S. Davis. 
D. Gans. 
J. A. Peters. 


1878 
1879 
1880 
1881 
1882 
1883 
1884 


Hagerstown, Md . 
Frederick, Md . . 
Woodstock, Va . 
Waynesboro, Pa . 
Altoona, Pa . . . 
Newton, N. C . . 
Hanover, Pa . . 


M. Kieffer. 
J. W. Santee. 
G. H. Martin. 
I. G. Brown. 
N. H. Skyles. 
G. W. Welker. 
W. C. Cremer. 


GERMAN SYNOD OF THE EAST. 




Place. 


Presidents. 


<\ 


Place. 


Presidents. 


1875 
1875 
1876 
1877 
1878 
1879 


Philadelphia, Pa . 
Buffalo. N. Y . . 
Philadelphia. Pa . 
Baltimore, Md . . 
New York, N. Y . 
Philadelphia, Pa . 


John F. Busche. 
Diedrich Willers. 
Marcus Bachman. 
John Kuelling,DD. 
N. Gehr, D. D. 
John B., Kniest. 


1880 
1881 
'1882 
1883 
1884 


Buffalo, N. Y . . 
Baltimore, Md . . 
New York, N. Y . 
Philadelphia, Pa . 
Pittsburg, Pa. . . 


John F. Busche. 
Gustav Facius. 
John Roeck. 
John C. Hauser. 
W. C. A. Limberg. 


CENTRAL SYNOD. 


Time. 


Place. 


Presidents. 




Place. 


President. 


1881 
1882 
1883 
1884 


Galion, O . . . . 
Canton, O . . . . 
Cincinnati, 0. . . 
Crestline, O . . . 


H. J. Ruetenik. 
John H. Klein. 
Oswald J. Accola. 
Frederick ForwickJ 


1884 


Special Meeting. 

Galion, . . . . 


Frederick Forwick. 


GENERAL SYNOD OF THE REF. CH. IN THE U. S. 


Time. 


Place. 


Presidents. 




Place. 


Presidents. 


1863 
1866 
1869 
1872 


Pittsburg, Pa . . 
Dayton, 0. . . . 
Philadelphia, Pa . 
Cincinnati, . . 


J. W. Nevin. 

D. Zacharias. 

E. V. Gerhart. 
J. H. Klein. 


1875 
1878 
1881 
1884 


Fort Wayne, Ind . 
Lancaster, Pa . . 
Tiffin, . . . 
Baltimore, Md . . 


Wm. K. Zieber. 
D. Van Home. 
J. H. Good. 
B. Bausman. 



i 



COMPARATIVE STATISTICS. 



REFORMED CHURCHES HOLDING THE PRESBYTERIAN SYSTEM. 



I. REFORMED CHURCHES. 

The Churches on the European Continent holding the Presbyterian 
System, and those in other parts of the world which are directly derived 
from them, are generally called " Reformed." The following statistics, 
which are in part derived from the Minutes of the " Reformed Alliance," 
recently convened at Belfast, Ireland, are very incomplete, but will serve 
to give the reader a general idea of the comparative numerical strength 
of the various branches of the Reformed Church throughout the world. 







Synods. . . 














T inisters . 


ongre Ra- 
tions . . 


cants . . 


dherents . 


I. 


Reformed Church in the Province of Austria. . 


1 


4 


4 


6,058 


8,144 


2. 


Reformed Church in the Province of Bohemia . 


1 


53 


53 


44,904 


68,386 


3- 


Reformed Church in the Province of Moravia . 


1 


24 


26 


23,780 


39,680 


4- 


Ref. Ch. of the Helvetic Confession, Hungary 


5 


1912 


2003 


*i, 276, 460 


1,944,689 




(The preceding four organizations compose the 
" General Synod of the Ref. Ch. in Austria.") 
























5- 


Union of Evangelical churches, Belgium. 












6. 


Missionary Christian Ref. Ch., Belgium .... 


1 


14 


27 


3,923 


*5,ooo 


7- 


Walloon Ch., Belgium and Netherlands. 












8. 




4 






650,000 


800,000 


9- 










150,000 


*200,000 


IO. 


Old Reformed Church of Bentheim, Germany . 


1 


7 


9 


2,400 


4,000 


ii. 






5 


3 


440 


*i,ooo 


12. 




1 


7 


9 


2,593 


*5,ooo 


13- 










*30,ooo 


*4o,ooo 


14. 


Reformed Churches of Germany (in the Union). 








*8oo,ooo 


* 1, 000 ,000 


i5- 


Ref. Ch. of the Netherl'ds (incl. Dutch colonies). 


10 


1600 


1349 


2,091,452 


*3 ,000,000 


16. 


Christian Reformed Church, Netherlands . . . 


10 


296 


379 


148,489 


200,000 
1,667,109 


*7- 


Reformed (Cantonal) Churches of Switzerland . 




* 1,200,000 


18. 




1 


4 


4 


400 


600 


19. 


Free Evangelical Reformed Ch. of Neufchatel . 


1 


45 


27 


3.335 


*5,ooo 
8,333 


20. 


Free Ev. Ref. Ch. of the Canton de Vaud . . . 


1 


130 


47 


3,898 


21. 




1 


70 


42 


16,484 


30,000 


22. 






10 


32 


1,666 


*2,000 


2 3- 






15 


27 


3,000 


IO,000 


24. 


Ref. Ch. in Russia (principally in Lithuania) . 








* 1 50,000 


*200,000 


25- 




1 






* 1 50,000 


*I 50,000 



* Estimated. 
(424) 



COMPARATIVE STATISTICS. 



425 



26. 
27. 
28. 
29. 
30.. 

31- 

32. 



Dutch Reformed Ch. in South Africa 

Dutch Reformed Ch., Orange Free State. 
Christian Reformed Ch. in South Africa .... 
Reformed Ch. in America {Ref. Dutch Ch.) . . 

True Reformed Dutch Church 

Christian Reformed Church in America .... 
Reformed Ch. in tlie U. S. {Ger. Ref or' d). 



8 

2 



9 

558 
10 
30 

780 



-i 2 

8 -2 

• $ 

1 


8? 

8 

«-v 8 
*> 8 
• 8 

. 1 


Adherents . 


140 




*200,000 


516 


80,156 


*24o,468 


13 






56 


18,923 


*56,769 


1467 


172,949 


* 5 i8,8 47 



* Estimated. The estimates of the numerical strength of the Reformed Churches of 
Germany are very unsatisfactory, and we feel assured that they ought to be much higher. 
They were, however, made by men supposed to be familiar with the subject, and have 
been left unchanged. 

II. PRESBYTERIAN CHURCHES. 

The Reformed Churches of Great Britain and Ireland, and those in other 
countries which are derived from them, are generally called " Presbyterian." 



1. Presbyterian Church of England .... • . . . . 

2. Church of Scotland, in England 

3. Presbyterian Church in Ireland 

4. Reformed Presbyterian Church of Ireland 

5. Eastern Reformed Presbyterian Church of Ireland . 

6. Secession Church of Ireland 

7. Presbyterian Church o f 'Scotland 

8. Free Church of Scotland 

9. United Presbyterian Church of Scotland 

10. Reformed Presbyterian Church of Scotland 

11. United Original Secession Church of Scotland . . . 

12. Calvinistic Church in Wales 

13. Presbyterian Church in the United States of America. 

14. Presbyterian Church in the United States (South) . 

15. United Presbyterian Church of North America. . . 

16. Associate Church of North America. 

17. Associate Reformed Church of the South 

18. Reformed Presbyterian Church in North America 

19. Reformed Presbyterian Church of the U. S. of N. A. 

20. Welsh Presbyterian Church in the United States . . 

21. Reformed Presbyterian Presbytery of Philadelphia. 

22. Cumberland Presbyterian Church in America. . . . 

23. Presbytery of Ceylon, Island of Ceylon ...... 

24. Presbyterian Church of East Australia, N. S. W. . . 

25. Presbyterian Church of New South Wales 

26. Presbyterian Church of Queensland 

27. Presbytery of South Australia 

28. Presbyterian Church of Victoria 

29. Presbytery of West Australia. 

30. Presbyterian Church of Tasmania 

31. Free Church of Tasmania. 

32. Presbyterian Church of New Zealand . 

33. Presbyterian Church of Otago and Southland . . . 

34. Presbyterian Church in Canada. • 

35. Presbyterian Church in Canada (Scotch) 

36. Church of Scotland in Nova Scotia, etc . . ... 

37. Presbyterian Church of Jamaica 



8 
if 



264 

17 

626 
26 

9 

1480 
109 1 
600 

7 

3 2 
616 
5218 
1070 
73o 

79 
37 
112 

84 

1439 
6 
12 
89 
21 
12 
164 

11 

70 
53 
693 
15 
12 

3 1 



*1 



279 
20 
555 
36 
8 
11 
1442 
1035 
557 
9 

39 
819 

5878 
2040 
644 

72 
48 
124 

175 

259 1 
9 
11 
89 
33 
3 2 
283 



162 

106 

1493 
24 
12 
3i 



8 5 

«•> 8 
• 8 



57,402 

101,340 
4,734 

i,75o 
515,786 
315,000 
176,299 
1,120 
5,5oo 
122,107 
600,695 
127,017 
85,443 

6,648 
6,700 
10,625 
9,563 

130,000 
645 
273 
4,816 

*io,ooo 

1,515 

17,000 



15,000 

8,667 

119,608 



8,405 



400,000 
12,500 

4,500 
1,900,000 
800,000 
500,000 
2,844 
15,000 
275,370 
: I,802,085 

*38i,o5i 
=5=256,329 



7,5oo 



650,000 
3,325 
3,150 
20,000 
25,000 
4,000 
87,000 



30,000 
26,250 
500,000 



* Estimated. 



426 COMPARATIVE STATISTICS. 

SUMMARY. * 





Synods. 


Ministers. 


Congrega- 
tions. 


Communi- 
cants. 


Adherents . 


Reformed Churches. . . . 
Presbyterian Churches . . 


S3 
J 39 


5,726 
14,726 


6,233 
18,667 


7,031,310 
2,333,658 


10,405,025 
7,905,904 


Total of Reformed Churches 
holding the Presbyterian 


192 


20,452 


24,900 


9,364,968 


18,310,929 



These statistics are very incomplete. We have no reports from isolated 
congregations in non-Protestant countries, nor from the missionary stations 
i.n heathen lands, which now number many thousand adherents. The re- 
ports of some organizations are incomplete or entirely wanting, and we 
have not even an estimate of the number of ministers and congregations 
of the Reformed churches of France and of the established churches of 
Germany and Switzerland. The numbers given in the above summary are 
therefore far too small. In America it is almost impossible to form an 
accurate estimate of the number of adherents of the several churches, 
which should include not only children but all non-communicants, but in 
the case of the principal Reformed and Presbyterian churches, the column 
has been filled out with a number which is three times that of the reported 
communicants, and which is probably too low. In instances where the 
estimate was furnished by the authorities of the several churches, it has 
been allowed to stand unchanged. 

PARTIAL ROLL OF THE REFORMED CHURCHES OF 

GERMANY. 1 

1. Old Reformed Church of East Friesland and Bentheim. 

2. United Ref owned Church in the Province of Hanover. — 113 con- 
gregations with more than 50,000 adherents. 

3. Confederation of the Reformed Churches of Lower Saxony. — Inde- 
pendent of the State. 7 congregations with 2,000 communicants. 

4. The Reformed Church of Bremen. — Four large congregations in 
the city of Bremen, with several others in Bremerhaven, etc. Has 50,000 
adherents. 

5. The Reformed Church of Lippe-Detmold. — Has 50 congregations, 
54 ministers, and 200,000 adherents. 

6. The Reformed Chureh of Lower Hesse. — Has more than 200 congre- 
gations. 

7. The Reformed Church in Westphalia. — Has 70 congregations with 
150,000 adherents. 



1 Abridged from the Roll appended to the Minutes of the " Reformed Alliance." 



« 



COMPARATIVE STATISTICS. 427 

8. The Reformed Synod of WeseL — Four congregations of Dutch and 
French origin. 

9. T"he Reformed Church in the Rhine Provinces. — Has 150 congre- 
gations with 500,000 adherents. These congregations, as well as those in 
Westphalia and Prussia, are in the Union, but have not been absorbed by 
it, and retain their Reformed Catechism, discipline, and order. 

10. The Reformed Church Confederation in the Province of Saxony. — 
Has 10 congregations and 12 ministers. 

11. Reformed Church in Pomerania. — Has 7 congregations with 7 
ministers. 

12. The Reformed Churches in the Province of Silesia. — Nine congre- 
gations with II ministers. 

13. The Free Reformed Churches of Silesia. 

14. The Reformed Church in the Province of Prussia. — Has 1 1 con- 
gregations and II ministers. 

15. The Reformed Church of the Province of Brandenburg. — Has 
more than 20 congregations, among them the cathedral of Berlin, in which 
the emperor and his family worship. 

16. The Reformed Church of the French Colony in Brandenburg. — 
Twelve congregations. 

17. The Reformed Churches of the Province of Posen. — Five congre- 
gations and six ministers. 

18. The Reformed Churches of East Bavaria. — Partly of French 
origin. Seven congregations and seven ministers. 

19. Two French Congregations in Hesse- Homburg, at Friedrichshof and 
East Homburg. 

20. Single Congregations, without any relation to other Reformed 
churches : the Reformed churches at Altona, at Hamburg (a German and 
a French one), at Accam in Oldenburg, at Frankfort-on-the-Main (a Ger- 
man and a French one), at Leipsic, at Dresden, at Hanau (a Dutch and a 
French one), at Elberfeld (Dutch), at Biitzkow in Mecklenburg, at Stutt- 
gart, and at Osnabruck. 

21. The Reformed Churches of Heidelberg and vicinity. 

22. The Reformed Chtirches of the Bavarian Palatinate. — Consisting 
of four-fifths of the Protestant churches of this territory. 

23. The Reformed Churches in Nassau. 

24. The Reformed Churches in the Grand Duchy of Hesse- Darmstadt. ■ 

25. The Reformed Churches in the Duchy of Anhalt. 

26. The Reformed Churches in the Grand Duchy of Saxe- Weimar. 
[The churches numbered 21 to 26 have been united with the Lutherans 

in one organization, and have thus been absorbed.] 



I 



428 



COMPARATIVE STATISTICS. 



REFORMED CHURCH IN THE UNITED STATES. 

Triennial summary since the organization of the General Synod. In- 
cluding statistics for the year preceding the one in which the meeting of the 
Synod was held : 





1863. 


1866. 


1869. 


1872. 


1875- 


1878. 


1 881. 


1884. 




2 


2 


3 


4 


6 


6 


6 


7 




26 


29 


3i 


35 


44 


45 


48 


52 




447 


485 


526 


586 


631 


710 


762 


783 


Congregations. . . . 


1,099 
9 8 ,775 


i,i44 


i,i79 


i,3 12 


i,342 
142,872 


1,369 


1,403 


1,465 




109,925 


117,910 


130,299 


147,788 


161,002 
96,147 


169,530 


Unconf. Members. , 


56,301 


69,765 


68,362 


73,288 
12,487 


87,120 


9o,993 


103,112 
13,682 




n,739 


",i75 
6,845 


12,776 


13,500 


13,203 


14,309 




5,552 


7,068 


7.462 


8,766 


8,456 


9. "3 


9, 2 33 




1,360 


2,421 


3>59 2 


3,369 


3,733 


3,7i6 


4,H3 


5,o43 




87,871 


9 X ,547 


96,728 


109,507 


116,000 


120,681 


132,709 
1,626 


136,897 


Ex-communicated . . 


119 


196 


144 


318 


387 


174 


1,667 




4,679 


4,207 


3,773 


4,425 


4,494 


4,887 


4,59! 


4,787 


Sunday-schools . . . 


894 


939 


1,020 


1,021 


1,220 


1,237 


1,346 


i,378 


S. S. Scholars. . . . 


22,404 


34,000 


49,000 


63,038 


75,868 


89,982 


103,511 


114,720 


Benev. Contributions. 


29,528 


6o,977 


74,453 


86,650 


79,680 


61,727 


73,4oo 


101,148 












700,000 


1,305,905 


1,738,213 


779-572 



INDEX. 



PAGE 

Agricola 86 

Alliance of Ref. Churches . . . 375 

Alva, Duke of 89 

Amwell 210 

Amyraldists 134 

Amyrault 161 

Anabaptists 22, 31, 34 

Anglican church 97 

Angrogna ■ . . 75 

Anhalt 70 

Antes, Henry 190 

Antwerp 85 

Appel, Dr. Theodore 364 

Apple, Dr. T. G. . . . 296, 306, 364 

Arminius 130 

Arminian Controveisy . . . 37, 131 

Asbury, Rev. Francis 218 

Aughinbaugh, Dr. G. W. . 307, 308 

Augsburg 66 

Augsburg Confession . .52, 62, 64 

Baden 70 

Bausman, Dr. B. . . 334, 335, 364 

Bartholomew, St 80 

Bechtel, Rev. John 194 

Becker, Dr. J. C. . . 277, 279, 287 
Beecher, Rev. J. C. . . . . . . 283 

Beggars, The 90 

Beissel, Conrad 181 

Belgic Confession 87 

Beneficiary Education . . . 30, 329 
Bentheim, Gertrude von . . . .122 

Berleburg Bible 180 

Berne, Synod of 29 

Bethman-Hollweg ..... 295 

Beza, Theodore 45 

Bible, Swiss Translation .... 25 

Bisrampore 328 

Blaarer, Ambrosius 29 

Boehm, Rev. J. P. . . 161. 166, 194 

Boehme, Jacob 178 

Boehringer, Rev. E 343 

Boers, The 154 

Bogardus 157 



PAGE 

Bohemia . 103 

Bomberger, Dr. J. H. A. . 307, 364 
Bourbon, Charlotte de . . . .120 

Brandenburg 70 

Brandenburg, Louise of . . 123, 142 
Brandmiller, Rev. John .... 194 

Bregell ... , 76 

Bremen 69 

Briconnet 36 

Ball 91 

Bucer 24, 52, 103 

Bucher, Rev. J. Conrad . . 213, 231 

Buettner, Rev. J. G 303 

Bullinger. 24, 27, 30, 34, 58, 99, 102, 

130, 349 

Burmann 133 

Calvin, John. 36,47, 63, 87, 106, 129, 

347, 349 

Calvin College 309, 326 

California 319 

Capito 17, 24 

Cappel .... ..... 23 

Carranza 77 

Cartesians. 134 

Catawba College 307 

Catechisms, American .... 256 

Catharine Belgica 1 21 

Centennial 290 

Chambersburg, Burning of. . . 338 

Charity Schools 201 

Charles V. . ... . . . 74, 84, 88 

Charlotte de Bourbon 120 

" Christian World." ..... 335 
Christman, Rev. Jacob . . . 297 
Church under the Cross. ... 86 

Cincinnati Society 233 

Clapp, Dr. J. C 307 

Classes, The 267, 353 

Coccejus 133 

Coetus 199, 243, 250 

Coligni 80 

Comingoe, Rev. B. R 208 

Conflict of Languages 258 



( 429 ) 



430 



INDEX. 



PAGE 

"Congregation of God.". . . . 188 

Confirmation 348 

.Constitution 352 

Correspondence 260 

Cranmer 45? 99 

Crevecoeur 243 

Crypto-Calvinists 53 

Cultus 354 

D'Albret, Jeanne 119 

De Bures, Idelette 1 18 

Decline ........... 205 

Dechant, Rev. J. W 298 

DeLasky, John 87, 102 

De Witt, Dr. T 364 

Dickinson College 280 

Discipline 346 

Doctrine 346 

Dordrecht 105, 124, 13 1 

Dorstius, Rev. P. H 173 

Dubbs, Dr. J. S 276 

Dunkers, The 177 

Dutch Reformed Church, 87, 157, 

251, 260, 369 

Ebrard, Dr 364 

Edict of Nantes ....... 83 

Edward VI 100 

Einsiedlen 18 

Elizabeth of England . . . 70, 101 

England 97 

Ephrata 175 

Erasmus . . . 17, 86 

Erastus 50 

Esch, John 85 

Evangelical Church 152 

Fagius 105 

Falkener Swamp 166 

Farel, Wm 36, 40, 42 

Federalists 133 

Female Education 310 

Fisher, Dr. S. R., 331, 332, 337, 

35 2 ? 3 6 4 

Foreign Missions 327 

Flacius 53 

Francis L, of France 79 

Frederick I., of Prussia. . . .125 
Frederick II., of Prussia ... 70 
Frederick William III., of Prus- 
sia. 283 

Frederick the Pious .... 49, 71 



PAGE 

Franckenthal 49, 54 

Franklin, Benjamin 241 

Franklin College .... 241, 250 
Franklin and Marshall College. 305 

Freeze, Rev. A. P 303 

Free Synod 272 

Froschauer 25 

Gansevoort 86 

Gantenbein, Dr. J 309 

Gast, Dr. F. A 296 

Gebhard, Rev. J. G. . . .158,209 

Gehr, Dr. N • 335 

General Synod 367 

Geneva n, 35, 79 

Georgia 211, 235 

Gerhart, Dr. E. V. . 286, 295, 304, 

306, 364 

German Church in the West . .321 

German Ind. Synod 301 

Gertrude von Bentheim . . . .122 
Goetschius, Rev. J. H. . . 304, 335 

Gomarus 130 

Good, Dr. J. H 304, 335 

Gordon, Gov .164 

Grey, Lady Jane 101 

Gros, Dr. J. D. . . . 209, 228, 240 

Gruber, J. A 190 

Gualter, Rudolph 99 

Guardian, The 335 

Gueting, Rev. J. A 221 

Guldin, Dr. J. C. . 335 
Gustavus Adolphus 143 

Hager, Rev. J. F 162 

Haller, Berthold 24 

Hamilton, Patrick 108 

Hanau • • * . . 121 

Harbaugh, Dr. H 295, 362 

Harbor Mission ....... 320 

" Hausfreund " 335 

Heidelberg Catechism . 54, 61, 72, 

157? 347? 349? 365 

Heidelberg, City 49, 148 

Heidelberg College 306 

Helffenstein, Rev. J. C. A. . . 232 
Helffenstein, Dr. S. . 236, 279, 314, 

334 

Helmuth, Dr 240, 243, 265 

Helvetic Confession 65 

Hendel, Dr. W., Senior . 213, 217, 

252, 257 



INDEX. 



431 



PAGE 

Hendel, Dr. W., Junior . 240, 298, 



3H 

Henry IV, France . 80 

Henry VIII, England .... 97 

272 

Hering, Archbishop 164 

Herkimer, Gen 226 

Herman, Dr. F. L. . 233, 239, 259, 

Herman V., Cologne 104 

Herzog, Dr . . 366 

Hess, Rev. S 256 

Heshusius 53, 54, 62 

Heusser, Meta ........ 142 

Higbee, Dr. E. E 295 

High School, York 284 

Historical Society ...... 366 

Hochmann 180 

Hoeger, Rev. Henry 163 

Hoffeditz, Dr. F. L. . . . 291, 352 
Holland Benefactions . . . 207, 251 

Holland . . • 84 

Home Missions 315 

Huguenots 70, 78 

Hundeshagen, Dr 364 

Hooper, Bp 100, 101 

Hutchins, Rev. Jos 245 

Hymnologists 140 

Hymn-books 256, 354 

Ireland, Palatines in 151 

Jackson, Maj. Wm 233 

Japan . 329 

Jesuits 77 

Tuda, Leo 16, 24, 26 

Jung (Stilling), 141 

Kern, Rev. J. M 209, 234 

Kieffer, Dr. M. . 304, 307, 337, 364 

" Kirchenzeitung," 335 

Klebitz 54 

Klein, Dr J. H 325 

Knox, John 45, 106, 112 

Krell, Dr. N 45 

Krummacher, F. A 142 

Krummacher, F. W 290 

Kunze, Dr. J. C 240 

Labadie, Jean de .... 132,136 

Labadists 138 

Lampe, F. A 132, 142, 257 

Larose, Rev. J. J 297 

Lasky, John de 87, 102 



PAGE 

Leinbach, Rev. T. H. .... 275 

Leyden, John of 33 

Leyden, Siege of 93 

Lippe 70 

Lischv, Rev. J 194 

Literary Institutions 304 

Liturgies 456 

Livingston, Dr. J. H 260 

Lobwasser 141, 257 

Lost Churches 207 

Louis XIV 148 

Loyalists 234 

Loyala 77 

Luther . . . 19, 26, 36, 51, 98, 348 

Mack, Alexander 181 

Maine 208 

Maryland 214 

Manheim, City ...... 49, 148 

Margaret of Navarre .... 35, 38 

Margaret of Parma 88 

Mary of England 101 

Mary of Scotland .110 

Martyrs, The 73 

Martyr Book 185 

Martyr, Peter 88 

Massacre of St. Bartholomew . 80 
Mayer, Dr. Lewis .279, 281, 334, 358 

Maximilian II 66 

Medici, Catharine de 80 

Marshall College 284 

Melac 149 

Melanchthon 51, 54 

Melsheimer, Rev. F. V 247 

Menken, G 142 

Mennonites 95, 165 

Mercersburg College 308 

Mercersburg Theology .... 293 

" Messenger, The " 333 

Michselius, Rev. Jonas 157 

Miller, J. Peter 175 

Miller, Rev. S 334 

Milledoler, Dr. P. . . 209, 240, 269 

Minuit, Peter 158 

Mission House 323 

Missions, Home 315, 379 

Missions, Foreign 327 

M. Kieffer & Co 337 

Mohawk Valley 209 

Montgomery, Gen. ...... 232 

Moravians 139, 262 

Muhlenberg, Dr. H. E 247 



432 



INDEX. 



PAGE 

Minister 33 

Miinzer, Thomas 31 

Myconius 15, 24 

Mystics 139, 179 

Muehlmeier, Dr. H. A 321 

Nantes, Edict of 83 

Nassau . . 69 

Navarre ...119 

Navarre, Henry of 80 

Netherlands 84, 91 

Nevin, Dr. J. W. . . 289, 306, 364 

New Berne . . 21 1 

New Jersey 210 

New York 158 

North Carolina . . . . . 21 1, 307 
Nova Scotia . 208 

Ochino 76, 105 

Oecolampadius 24 

Ohio, Synod of 297 

Olevianus 55 

Oley 191 

Oregon 319 

Orange, Wm. of ...... . 92 

" Order of Worship" 360 

Organization 349 

Orphan Homes 343 

Otterbein, Rev. W. 201,207, 214-224 

Palatinate .* . . . 1 1, 48 

" Invasion 148 

Palatinate, Electors of — 

Otto Heinrich 49 

Frederick III 49, 54, 71 

Louis . 60, 62, 72 

John Casimir .... 60, 58, 72 

Palatinate Liturgy 357 

Palatines 150 

Palatinate College 308 

Pastorius, F. D 165 

Patriotic Ministers 229 

Parochial Schools 340 

Peace Commission .... 360, 370 

Penn, William [61 

Philadelphia 166 

Philipism 51 

Philip II 77, 88 

Pietists 139 

Poland 103 

Pomp. Rev. N. . . . . .213, 252 

Porter, Dr. T. C 364 



PAGE 

Portugal 78 

Presbyterian Church . . .114, 261 
Printing Establishment .... 336 

Provisional Liturgy 359 

Prussian Church Union ... 152 
Purrysbnrg 211 

Rauch, Dr. F. A 284 

Rauch, Rev. C. H 194 

Reformed Alliance 154 



Reformed Church . . . 10, 1 1, 153 
Reformed Church in America — • 

See " Dutch Ref. Church." 
Reformed Ch. Pub. Board . . . 339 
Reformed Publishing Co. . 335, 339 
Reformed Publishing House. 325, 339 



Reformed Name 9 

Reichenbach, Prof. 247 

Reiff, Jacob 169 

Reily, Rev. J. R 282, 315 

Reinhard, Anna 1 16 

Revolutionary War 225 

Richelieu 83, 144 

Rieger, Rev. J. B. . . 172, 184, 200 

Rochelle 79 

Ross, Prof. James 247 

Ruetenik. Dr. H. J 321 

Rupert, Abbot 86 

Russell, Dr. G. B . . . . 334, 364 

Rush, Dr. B 245 

Rust, Dr. H 203 

Saint Bartholomew 80 

Samson, B 19 

Saur, Christopher 203 

Schaff, Dr. P ... 291, 356, 362 

Schinner, Cardinal 17 

Schlatter, Rev. M . .196, 207, 231 

Schlatter, Anna 142 

Schneck, Dr. B. S„ 291, 334, 337, 

. 364 

Schneider, Dr. B 328 

Scholastics 132 

Schoharie 209 

Schotel, Dr 364 

Schwenkfeld 3 2 

Schwenkfelders 328 

Schwarzenau 181 

Schwob, Rev. Benedict . . . .216 

Scotland 106 

Servetus 44 

Seymour, Jane 99 



INDEX. 



433 





PAGE 




PAGH 




1 66. 170 






Smith, Dr. William 


. ... 232 




• • 133 


South America . 


. . . . 319 




• • 132 


South Carolina. . . . 


. . . . 212 




. . 65 


Spain 


. . 77 






... 191 


Wack, Rev. C. . . . 213, 259, 314 






Wack, Rev. J. J 










. 11, 74 


Steiner, Rev. J. C . . . 


. 200, 206 


Wallauer, Rev. G 




Steiner, Dr. L. H . . . 


• 3 6 4, 3 66 


Washington. Geo 


• • 233 


Stern, Dr. M . . . . 


. ... 321 






Stilling 


. ... 141 


Weikel, Rev. J. H 


. . 230 




. . . . 226 




278 




. . . . 12 


Weis, Rev. G. M 


161, 168 




. ... 158 


Wesel, John de 


86 


Sunday-schools. . . . 


. ... 342 




• 79,89 


Synods 


• 253, 353 




. , 86 


" Synodalordnung". . 


252, 352 


Western Theol. Seminary . 
Westminster Confession . . 


• • 303 
. . 113 




. . . .362 




• • 53 




. 138, 141 




• • H3 




. 128 


Weyberg, Dr. C. D . . . 


213, 230 


Theological Seminary. 
Thirty Years' War . . , 


. 269, 296 




. . 165 


• I 35> H3 


Whitfield, Rev. G 




Title, Change of . . . 


... 368 




• • 313 




. ... 105 




. . 92 




. ... 61 


Williard,Dr. G. W. . . . 


• 72, 307 


Triennial Convention 


. ... 368 




• • 179 




• • • • 3 6 5 


Winnebago Indians . . . . 


• -329 




. ... 319 




• • 134 


Troldenier, Rev. Geo . 


■ . . • • 239 


Wolff, Dr. B. C. . . . 295, 


3'4. 364 








• • 3S 




Women of the Ref. Churcl 


1 . .511 




. ... 364 


Wvcliffe 

J 


. . 98 


Unionistic Tendencies 


. . . . 264 




16 


" United Brethren". . 


. . . .221 




" United Ministers " 


. . . 219 




16 












• • • ■ 57 






Ursinus' Commentary , 


. ... 72 








. . . .. 308 




141. 257 




. ... 319 


Zublv, Dr. J. J. . . . . . 


211, 235 




138 




• 45, 53 


Van Vleck, Rev. P. . 


. ... 165 


Zwingli, Ulric . . . 14-23 


, 63, 116 




. . . .. 47 




• 375 



28 




4 

-y^* 





<5> 




V 4# *>! 



0* O J> «, 



fir* ^ v ** ^ -^p^ / ^ %• 




^ ^ 



♦ o . 





, •» * 




<v °-° a9 ^ ^ 







t • • 

























A o. 

■ Vv 








^ FLA. *>^.* * % V^B> J- O *>^-* Q ^ 



